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(392 
Gy 


LITURGIES 


EASTERN AND WESTERN 


* 


EASTERN 


BRIGHTMAN 


London 
HENRY FROWDE 


OxFoRD UNIVERSITY PRESS WAREHOUSE 
AMEN CORNER, E.C. 





Clew York 


MACMILLAN & CO., 66 FIFTH AVENUE 


- LITURGIES 
FASTERN AND WESTERN 


BEING 


THE TEXTS ORIGINAL OR TRANSLATED OF THE 
PRINCIPAL LITURGIES OF THE CHURCH 


EDITED WITH INTRODUCTIONS AND APPENDICES 


ore Saiecal : ed 
F. E. BRIGHTMAN, M.A. 


Geum 
PUSEY LIBRARIAN 


ON THE BASIS OF THE FORMER WORK BY 
Poduaae EOTe 


CoE. HAMMOND, M.A. 


SOMETIME FELLOW AND TUTOR OF EXEKTER COLLEGE 


Vot. |. EASTERN LITURGIES 


ae 
Orford 
AT THE CLARENDON PRESS 


M DCCC XCVI 


Oxford 


PRINTED AT THE CLARENDON PRESS 


HY HORACE HART, PRINTER TO THE UNIVERSITY 


DOMINIS REVERENDISSIMIS 


EPIPHANIO 
ARCHIEPISCOPO 6. FLVMINIS IORDANIS 


EDWARDO 
EPISCOPO LINCOLNIENSI 


AMBROSIO AMELLIO 
ARCHICOENOBI! S. BENEDICT! CASSINENSIS PRIORI 


GRATISSIMI ANIMI TESTIMONIVM 
NECNON ET STVDII 
CHRISTIANITATIS READVNANDAE 
MONVMENTVM QVANTVLVMCVNQVE 


Ménet pap TA YTEP HMON EiC TO AIHNEKEC AMPA NpOChEepwN, TPwTON 
MEN €AYTON AltA TOY CTaypOY mpocenerKac fna AYCH MacaNn Gycian mMaAarac 
AIABHKHC, THN ENTEAECTEPAN AE Kal Z@CAN YMEP MANTOC TOY KOCMOY iepoyp- 
ricac, ayToc iepeion, ayToc @yma, ayTOC iepeyc, aytToc @yclacTHpION, ayTdc 
@cdc, ayToc AN@pwnoc, aytdc BaciAeyc, ayToc Apylepeyc, ayTOc mpdBaron, 
AYTOC APNION, TA TIANTA EN TIACIN YTIEP HM@N [ENOMENOC INA HMIN ZWH KATA 
TIANTA TPOTION FENHTAI Kai THC iEPpwWCYNHC AYTOY TO AMETACTATON EApaionma EIC 
Toyc ai@nac Anepracutal. S. EPIPH. Haer. lv. 4. 


PREFACE 


WHEN the Delegates of the University Press invited 
Mr. Hammond to prepare a new edition of his LITURGIES 
EASTERN AND WESTERN, first published in 1878, with their 
consent he put the book into my hands with the generous 
permission to do as I liked with it. The present volume is 
an instalment of the result. 

It will be obvious at once that considerable changes have 
been made, and I can best explain the aim of the present 
volume by describing its relations to Mr. Hammond's work. 

In the first place, in consequence of changes described 
below, it has been necessary to divide it into two volumes. 
This first volume accordingly contains only the Eastern texts 
with related appendices, while the Introduction is confined 
to the description of materials, such properly liturgical dis- 
cussions as I may have to offer being for the present reserved. 
The discussion of the Apostolic Constitutions, comcerned as 
it is merely with the determination of their place among the 
data of the history of rites and not with their internal litur- 
gical character, seems properly to belong to this Introduction. 
I cannot but regret the division of volumes, since part of the 
value of Mr. Hammond's valuable work lay in its handiness, 
and this is here sacrificed. At the same time Eastern and 
Western liturgies are so far independent subjects that the 


vill Preface 


division is not an unnatural one; and it is hoped that the 
present volume will be found, so far as it goes, complete 
in itself. 

Secondly, Mr. Hammond confined himself to reprinting 
texts and translations, whether Latin or English, derived 
from the collections of the older ritualists and elsewhere, 
without reference to manuscripts or other authoritative 
sources. In the present edition resort has been had so far 
as possible in each case to original texts and authorized 
editions, and the translations are new or at least consider- 
ably revised and all are in English. This has involved some 
difficulty, and the results are, almost inevitably, not always 
entirely satisfactory. Complete and satisfactory manuscripts 
are not too common and, even when they can be heard of, 
they are not always accessible, and one has to be content 
with what one can get; while, as every one acquainted with 
the subject will know, printed service-books are difficult to 
handle with any confidence without a larger experience of the 
practical rendering of the several rites than most of us can 
pretend to, to say nothing of the difficulties of language. 
And some exceptions have to be made to the rule laid down 
above. The anaphora of the Ethiopic Church Ordinances 
follows the imperfect text of Leutholf: I had not realised 
at the moment when the translation was printed that there 
are available manuscripts in the British Museum. The text 
of S. Mark has been corrected, not by the Vatican manu- 
script, but by Dr. Swainson’s edition of it. And in some 
details, especially in the rubrics, the Armenian liturgy does 
not follow the current texts, none of which seem to be strictly 
authoritative, but has been adjusted by Dr. Baronian to 
what he holds to be a better authorised type. It will be 
noticed that in some cases texts of widely different dates 
have been combined. This is inevitable, but it is of no great 
importance: for, while rubrics of any explicitness are for 


Preface ix 


the most part comparatively modern and we have therefore 
to choose between modern rubrics and none, the text of the 
prayers has probably nowhere varied to any great extent 
within the period covered by existing manuscripts. 

Thirdly, Mr. Hammond’s texts and translations for the 
most part included only the invariable elements of the rite 
in each case, and that simply according to the arrangement 
of the books, an arrangement which it is often difficult to 
follow, among other reasons because simultaneous movements 
are written or printed successively. In the present volume 
on the other hand an attempt has been made, wherever 
possible, to represent the whole liturgy as it is celebrated 
on some given day. With this object (a) the proper lections 
and hymns for some day on which the particular liturgy 
is used have been inserted: (6) synchronous movements are 
printed in parallel columns: (c) cues have been expanded, 
wherever the full text could be discovered: (d) subordinate 
paragraphs which do not properly belong to the central public 
service are printed in small type: (e) where the rubrics are 
incomplete they have been if possible supplemented from 
other sources, as indicated in the titles at the head of the 
several sections. Here again there has been some difficulty. 
The texts are not always of certain interpretation; and in 
the case of rites no longer in use the arrangement rests 
simply on my own judgement and is open to criticism 
accordingly. This applies particularly to S. James and 
S. Mark: for although by the kindness of the late Arch- 
bishop Dionysius of Zante, which I would here gratefully 
commemorate, I had the opportunity on July 2, 1894, of 
assisting at the celebration of S. James in his metropolitan 
church, yet for reasons given in the Introduction the present 
use of Zante scarcely represents the older Syrian practice. 
Unfortunately it is only since the texts were in type that 
I have also had the opportunity of witnessing the celebration 


x Preface 


of the monophysite rites, Syrian, Coptic, and Abyssinian : 
but I am grateful to be able to say that, so far as I could 
judge, I have not seriously misinterpreted those rites, and by 
means of some ‘addenda and corrigenda’ I have been able 
to correct my mistakes for the most part. For the modern 
Greek rite I have had the advantage of the help of the 
Archbishop of the Jordan, and for the Armenian that of 
the Rev. Dr. Baronian. For the Nestorian, the least accessible 
and least known of Eastern rites, I have been allowed to 
draw continually on the observation and experience of the 
Very Rev. A. J. Maclean, formerly of the Archbishop of 
Canterbury's mission at Urmi. 

Fourthly, in the Appendix to Liturgies Eastern and Western, 
Oxford, 1879, Mr. Hammond tabulated the evidence for the 
liturgy of the end of the fourth century collected by Bingham 
from the writings of S. Chrysostom, and published Dr. Bickell's 
Latin reproduction of a fragment of a Persian anaphora, with 
some other matter; and in three small pamphlets, with the 
title Excerpta Liturgica, nos. i-iii (Oxford, Parker & Co.), he 
also published a collection of passages bearing on the liturgy 
from several early writers. In the Appendices to the present 
volume, this material, so far as it is Eastern, has been included 
and supplemented. S. Chrysostom’s evidence for Antioch 
has been disentangled from that relating to Constantinople, 
and similar evidence has been collected for the rites of 
other liturgical areas. For some of this evidence I have elsc- 
where acknowledged my indebtedness to Dr. Probst’s Li/urgie 
des vierten Fahrhunderts und deren Reform. Besides this 
the Appendices contain some other matter of various interest, 
and in particular the diakonitka of the Presanctified Liturgy 
of S. James, hitherto unnoticed. 

Fifthly, the references to biblical quotations in the text 
have been very much extended. Perhaps they will appear 
excessive: but it seemed worth while in this way to attempt 


Preface xi 


to trace the sources of liturgical language and to indicate 
tts associations. In the Greek texts the references have been 
exhaustively verified; in the other texts, they have been 
largely verified in the originals from the several vulgates, 
but not completely. I have not always had the whole text 
before me; while in such verification as I have made, I have 
confined myself to such parts of the Bible as have been 
published without resorting to manuscripts. It must be 
understood therefore that in many cases seeming quotations 
have been assumed to be such and marked accordingly. In 
the Greek texts I have marked as a quotation anything 
I have noticed as agreeing with any reading in the New 
Testament or the LXX: but it is possible that in some cases 
the biblical reading is derived from the liturgical text. In 
the index of quotations a few references are given to other 
than biblical sources, and a few biblical references are added 
where the quotation has been overlooked in the text. 

In the translations, while the aim has been to preserve the 
forms of ecclesiastical English, it has seemed desirable at the 
same time to be as literal as possible. This is important with 
a view to the determination of the mutual relations of texts, 
while it also reflects a characteristic of the texts themselves, 
which occasionally reproduce literally idioms of their Greek 
originals without regard to intelligibility. On the other hand, 
in translating quotations from Holy Scripture my aim has 
been to follow the language of the Authorised Version or of 
the Book of Common Prayer, except where there seemed 
reason for doing otherwise. Accordingly these renderings 
are not always strictly accurate, and in some cases they 
represent the Hebrew where the liturgical text in fact 
depends upon the LXX: but it has seemed more valuable 
to emphasise the suggestion of sources and associations 
by the use of familiar words than to aim at an accuracy 
which would only disguise the significance of the language. 


xii Preface 


Again, a great many technical words are simply trans- 
literated. This seemed desirable for several reasons. The 
words are sometimes interesting in themselves: and besides 
this, while to attempt to render them by more or less 
closely corresponding and better known words belonging to 
other rites might sometimes be misleading, a literal transla- 
tion of them would be no more intelligible than a trans- 
literation. But what is more important, such transliterations 
illustrate the degree in which Greek has supplied the technical 
liturgical language of the Church, the words being very often 
themselves only transliterations of Greek. To this or to the 
principle underlying it I would venture to call the attention 
of those who, whether with authority or without it, undertake 
to translate the English Prayer Book into foreign languages. 
In the Glossary I have added to the words explained or 
commented on such corresponding words in the several 
liturgical languages as I have been able to meet with. 
Ecclesiastical terms are not always to be found in lexicons 
and are a frequent source of difficulty. It has seemed worth 
while therefore to print even so amateur a collection as the 
present. My obligations to Mr. A. J. Butler's ducient Coptic 
Churches of Egypt will be obvious. My transliterations 
throughout need apology: I make no doubt they are often 
inaccurate, as they are certainly inconsistent: but I hope 
they are intelligible enough to serve their purpose’. 

It will be obvious that the lists of editions and of manu- 
scripts in the Introduction make no pretence to exhaustive- 
ness. The lists of editions are not meant to be bibliographies, 
but references to authoritative sources or available texts, with 
such account of their origin as I have been able to gather ; 
while as to the manuscripts, I have only noted those which 


' In the transliterations of syriac the Jacobite zekofo is throughout repre- 
sented by o, the Nestorian by a; and in Nestorian rubéncs the present Nestorian 
pronunciation has been aimcd at generally. 


Preface xl 


I have myself inspected or collated, and those of which I have 
found entries in such lists or catalogues as I have either met 
with in the course of things or been able to lay hands upon 
without going out of my way, and they are perhaps sufficient 
to indicate the character and proportions of the accessible 
material. 

Besides the acknowledgements which I have already made, 
I have to return my best thanks to many who have helped 
me and without whom this volume, such as it is, could not 
have been put together. Of those who have put material 
at my disposal, I have to return thanks to the Most Reverend 
the Metropolitan of the Pentapolis of Cyrene for the loan 
of his copies of the Cairo MSS. of S. James: to the Right 
Reverend the Bishop of Lincoln for the use of the collations 
of manuscripts at Rome, Paris, and Oxford, made for him 
some years ago by Dr. Mann and myself, and of a list of 
Greek manuscripts drawn up by himself and the late Mr. Philip 
Pusey: to the Rev. G. B. Howard for the use of a manuscript 
of the Syriac S. James: to the Rev. G. A. Cooke and 
Mr. A. E. Cowley for collations made at Sinai: to M. Perruchon 
for extracts from Ethiopic manuscripts at Paris: to the Syndics 
of the Cambridge University Press for leave to correct the 
text of S. Mark by the edition of Dr. Swainson: and to 
Mrs. S. Lewis for the use of a photograph of the Sinai 
fragment of S. Mark. For translations from Syriac, Arabic, 
Ethiopic, and Armenian, I have been almost entirely depen- 
dent on the kindness of others, and I desire to thank the 
Very Rev. A. J. Maclean, the Rev. W. C. Allen, the Rev. 
C. F. Burney, and Mr. J. F. Stenning, for various parts of the 
Syriac texts; Prof. Margoliouth and Mr. G. B. Gray for 
the Arabic; the Rev. C. J. Ball for the Ethiopic (including 
the collation of the British Museum manuscripts), and the 
Rev. Dr. Baronian for the Armenian. This does not express 
the full extent of my obligations to them ; they have besides 


XIV Preface 


allowed me to make constant reference to them in ail 
difficulties and have been unreserved in their readiness to 
put their knowledge and judgement at my disposal. In 
particular I feel that most of what is of any value in 
the account of the Armenian rite is due to Dr. Baronian. 
At the same time I must relieve them from all responsibility 
in detail: I have dealt freely with what they have supplicd 
me with and have used my own judgement, so far as I was 
capable of one, sometimes without consulting them, and 
in some cases I have maintained my own judgement in 
opposition to theirs. For the Slavonic words in the 
Glossary I am indebted to the Rev. E. Smirnoff. Besides 
this I have to acknowledge the courtesy of many librarians, 
and in particular to thank the Rev. Padre Antonio Rocchi, 
Librarian of Grotta Ferrata, for answers to many questions 
and for the hospitality of his illustrious House. And finally 
I return my best thanks for the revision of various parts 
of the proofs to the Most Reverend the Archbishop of 
the Jordan and my friends the Rev. Roland Allen and 
Mr. C. H. Turner. 


F. E. B. 


Feast OF S. THomMAS 1895. 


CONTENTS 


PAGE 


InTRODUCTION. . . .  .  .  .  . xvii~ ery 
I. THe Syrian RITE . I 
II. Tue Eoyptian Rite ; Ill 
III. Tue Persian Rite ; ; 245 
IV. Tue Byzantine RITE . ; : : 307 
AppenDices . 0... ewes 89 


INDEX oF BIBLICAL QuoTaTIONS AND Cross- 


REFERENCES . . : . : . ° ° 553 


. GLOSSARY OF TECHNICAL TERMS . ; 568 


INTRODUCTION 


I. THE SYRIAN RITE, p. xvii. 
A. The Apostolic Constitutions, p. xvii. 
i. Structure and Sources, p. xviii. 
ii. The Compiler, p. xxiv. 
iii, The Liturgical forms, p. xxix. 
1. The Clementine Liturgy, p. xxix. 
2. The order of the Liturgy in the second book, p. xlvi. 
B. The Greek Liturgies, p. xlviii. 
C. The Syriac Liturgies, p. lv. 


II. THE EGYPTIAN RITE, p. Ixiii. 
A. The Greek Liturgies, p. Ixiii. 
B. The Coptic Liturgies, p. Ixvii. 
C. The Abyssinian Liturgies, p. Ixxii. 


Ill. THE PERSIAN RITE, p. ]xxvil. 


IV. THE BYZANTINE RITE, p. Ixxxi. 
A. The Orthodox Liturgies, p. Ixxxi. 
B. The Armenian Liturgies, p. xcvi. 


INTRODUCTION 


I. THE SYRIAN RITE 


A. Tue APposToLic CoNSTITUTIONS 


THE Apostolic Constitutions are a manual of ecclesiastical life, 
a body of law and ethics and in some degree of doctrine 5 
applied, enforced and illustrated by instruction, exhortation and 
example, purporting to come from the mouths of the apostles, 
speaking now collectively and now individually, and to be given 
to the world through S. Clement (4p. Consi. vi. 18: Ap. Can. 85). 
In the course of them there occur a number of liturgical forms, 10 
and in particular the so-called Clementine Liturgy and the 
outline in thé second book, both of which are given below. 
These forms come to us therefore not as the /:bellt of a living 
rite, but as chapters in an apocryphal literary work: and it 
follows, first that they have not been subject to the processes 15 
of development which affect all living rites, and therefore that 
they still preserve unchanged the form in which they were 
originally incorporated in the Constitutions: and secondly that 
any inquiry into their sources, date and significance must 
start from the question of the origin and composition of the a9 
work of which they form a part. They therefore require 
a treatment at this point different from that of the rest of the 
documents contained in this volume. 


b 


XVill Introduction 


For the sources of the text see Lagarde Comstitutiones apostolorum Lips. et 
Lond. 1862, pp. iii. sqq., Ueltzen Consitttutiones apostolicae Suerini et Rostochii 
1853, pp. 281 sq., Pitra Juris eccl. graec. hist. et mon.i, Romae 1864, p. 111; for 
editions, Ueltzen pp. xxii. sqq., Pitra p. 112. The text adopted below is 

5 Lagarde’s (his apparatus gives the readings of all his mss. and of the ed:fio 
princeps, Turrianus, Venice 1563: Pitra adds the readings of the Vatican mss. 
and of several editions). The numbering of chapters and sections below is 
Ueltzen's (Lagarde’s chapters do not always correspond with those of Ueltzen 
and Pitra, and neither Lagarde nor Pitra subdivides the chapters). 


10 «The state of the question, so far as it bears on the present 
purpose, may be summarised as follows: 


The latest and fullest discussion is that of Dr. F. X. Funk die apostolischen 
Konstitutionen Rottenb, 1891. For the history of the question see pp. 1-27. 


i. The Structure and Sources. 


15 1. Bks. i-vi are derived, by means of considerable inter- 
polation and some omission and modification, from the 
Didaskalia A postolorum, a work of the early third century and 
of the same general character as the A. C., except that the 
dogmatic element in the latter is proportionately larger. 


20 ©The Didaskalia is known only through a syriac version published by Lagarde, 
Didascalia apostolorum syriace Lips. 1854, simultaneously with his recon- 
struction of the greck in Bunsen Analecta antenicaena ii, Lond. 1854. The 
original was produced in Syria in the first half of the third century, and perhaps 
retouched after the middle of the century: Funk pp. 28 sqq., Harnack Gesch., 

a5 4. altchristl. Litleratur i, Leipz. 1893, pp. 515 qq. On Lagarde’s reconstruction 
see Funk p. 41, and on other sources to which the compiler is indebted for 
details, pp. 107-112. 


A large part of the matter of bks. i-vi is also contained in 
the Arabic and the Ethiopic Didaskaltae: but these are derived 
30 from A. C. 


On the arabic Didaskalia, which is unpublished, see Funk pp. 215 sq.; for the 
contents, as compared with 4. C., pp. a22 sq. The ethiopic is published in 
Platt The ethiopic didascaia Lond. 1834 (ethiop. and engl.). It is derived from 
the arabic, perhaps mediately through a coptic form: see Funk pp. 207 sqq.; 


35 contents, pp. 209 sq. 


2. Bk. vii. 1-32 is similarly derived from the Zeaching of the 
twelve Apostles, which belongs at least to the second century. 


The Syrian Rite xiX 


The rest of the seventh book consists chiefly of liturgical matter, 
of which no source is known. 


On the Didache see Harnack of. at. pp. 86. sqq.: on minor sources used in 
bk. vii, Funk pp. 118-120. 


3. Bk. viii falls into four parts: 5 


a. CC. I, 2 wepi yxapioparer, which perhaps includes an other- 
wise lost Uepi yapioparay of S. Hippolytus: in any case, much 
of it is the work of the compiler. 

On the work of S. Hippolytus and its possible relation to these chapters see 
Funk pp. 136-142; Harnack p. 643; Achelis die Canones Hippolytt in Gebhardt- 10 
Harnack Texie u. Untersuch. vi. 4, Leipz. 1891, pp. 269 sqq. On the signs of 
the compiler’s hand in the present form see Funk pp. 139-141, Achelis 
Pp. 272-274, 278-280. 

B. CC. 3-27 mept xeporonay, consisting chiefly of the formulae 
for conferring all the orders and including the ‘Clementine’ !5 
liturgy (5-15) as the mass at the consecration of a bishop. 


y. CC. 28-46 epi xavdvev, being a collection of canons on 
various subjects put into the mouths mostly of individual 
apostles and including regulations and formulae for the 
blessing of oil or water (29), for the office of evening (35-37) 20 
and morning (37-39), for the offering of first-fruits (40) and 
for funerals (41). 

Most of the matter of ay occurs also in other documents 
outside the Constitutions. No completely satisfactory inter- 
pretation of their relations to one another and to the Constttu- 25 
trons has yet, been, or perhaps with the present materials is 
likely to be, arrived at. The documents are the following. 


(1) In Greek, besides a number of mss. containing fragments 
of various lengths of the matter of bk. vili, which are of 
no importance for the present purpose, there is an important 3° 
group containing substantially c. 1 sq., 48q. 16-28, 30-34, 
42-46, i.e. the wept xapioparev, the mept xeporomay omitting the 
liturgy (and with shorter forms of the prayers for the bishop 
and the presbyter and a different regulation as to the reader), 
and the sept xaxivov omitting all the liturgical elements: the 35 
ascriptions to particular apostles are omitted throughout. 


b 2 


XX Introduction 


This document is perplexing in some respects, and perhaps 
the only view of it which is possible at present is one which 
regards it as a preliminary draft of the eighth book by the hand 
of the compiler himself or an excerpt from such a form. 


5 For the mss. see Pitra Juris eccl. graec. hist. et mon. i, Romae 1864, pp. 46 sq. 
(but the list seems incomplete and the description of the contents not always 
accurate), Achelis Can. Hippol. pp. 240 sqq., Funk pp. 142-144. The text is 
printed from three mss. in Lagarde Religusae juris eccl. antiquiss. graece Vindob. 
1856, pp. r-18, under the titles Ar:i3aceaXla raw dy. dwosr, wept xaproparow (= 4. C. 

TO viii. 1 sq.) and Arardfes Taw abraw dy. dwoor. wept xeporonay 8a ‘InwoAvrov 
(=4-46), and the latter also in his Hippolyti romani quae feruntur omnia graece 
Lips. 1858, pp. 73-89. The ascription to Hippolytus is sometimes omitted, 
sometimes given to the whole of this latter, sometimes only to the section 
corresponding to A. C. viii. 4-31: see Funk p. 143. 

15 Asto the relation of this document to 4. C. viii: Lagarde (off. ait. viii and 
89 respectively) and Funk (pp. 147 sqq.) regard it as an excerpt from the latter, 
Achelis (p. 243) as a proximate source, and Harnack (p. 643) as an excerpt 
from an older form of 4.C. viii. On the one hand it refers to previous 
regulations, which find no place in the document itself, while they occur in 

30 the earlier books of 4.C. (Lagarde Fippol. p.74,c. 1 =A. C. viii. 4, cp. ii. 1 sqq.: 
p. 82, c. 20 = A. C. viii. 32 § 12, cp. iv. 12: p. 82, c. a1 = A. C. viii. 33 § 1, cp. 
vii. 23 § 2); the signs of the compiler’s hand are marked (see below); and in 
view of the festal cycle in c. a21( =A. C. viii. 33) it cannot be dated earlier than the 
middle of the fourth century (see below’. On the other hand, the prayers for 

25 the consecration of the bishop, c. 2, and for the ordination of the presbyter, c. 4, 
are in a shorter form than in 4. C. viii. 5, 16, and the passages they omit are 
those in which the compiler’s hand is most clearly marked; so that the omissions 
can scarcely be the result of excerption. The simplest solution therefore seems 
to be that given above. Against the Hippolytean origin of anything except the 

30 Tepi xaproparaw see Funk pp. 145-147. 


(2) The Sahidic Ecclestastical Canons, cc. 63-79, are a document 
substantially coincident with A. C. viii, omitting the prayers 
throughout and both the rubrics and the prayers of cc. 35-40. 

~It may be assumed to be an excerpt from either the present 
35 or the earlier form of A.C. viii. The passage corresponding to 
cc. 5-15 of the latter, which alone concerns the present purpose, 
is given below in Appendix A 1, pp. 461-3: by the omission of 
the prayers the text is reduced to little more than a rubrical 
scheme : otherwise it is only slightly modified. 


40 ©The text of the Ecclesiastical canons is in Lagarde Aegyphaca Gotting. 1883, 
Pp. 239-291: a late (1804) boheiric version from the sahidic with an english 


- The Syrian Rite | XXi 


translation in Tattam The Apostolical Constitutions or Canons of the Apostles in 
copie Lond. 1848: the ms. (Berlin Or. 519) from which Tattam's text is 
taken contains also an arabic version, and there are several other known 
arabic mss. (Funk p. 245). The boheiric is divided into seven books, of 
which cc. 63-79 occupy iii-vi: Tattam's text omits Lagarde’s cc. 74, 75 4, 
corresponding to 4. C. viii. 32 § 1-10. On the whole see Funk pp. 243-245. 
Cc. 63-79 are generally regarded as an excerpt from 4. C. viii: Funk p. 256. 
But Kleinert, in an article Bemcrkungen sur Komposition d. Clemensliturgie in 
Theol. Studien u. Knitiken, 1883, pp. 41 $q., treats them as derived from a source 
of A.C. viii and not from the latter itself, but on no sufficient grounds: the 
divergences from A. C. viii in the liturgical section prove nothing as to its 
priority, and in the only important cases they can be explained as assimilations 
to egyptian forms due to the sahidic translator; while the use of dpy:epevs, 
p. 462. 23 (cp. 14. 8 sqq.), is almost decisive in favour of the whole being an 
excerpt. In any case the festal cycle inc. 75 fixes its date as not earlier than 
the middle of the fourth century. 


(3) In Syriac, besides some unimportant mss. containing the 
matter of A. C. viii from c. 27 or 28 onwards, there is one 
(Paris S. Germ. 38) containing a document, part of which corre- 
sponds to the sahidic document above. This has been edited by 
Lagarde and is called by him the Clementine Octateuch. Accord- 
ing to the colophon, bks. ili-vi are apparently identical with 
(2), and in the text bks. iii and vi correspond respectively to the 
beginning and the end of it (=A. C. viii. 1 sq. and 28 sqq.), but 
bks. iv and v are wanting and are therefore unknown in detail. 
The document may be assumed to be identical in origin with 
the sahidic and to represent an excerpt from 4. C. viil. 


The text is in Lagarde Rel. jur. eccl. ant. syr. Vindob. 1856. Cp. id. Rel. jur. 
eccl. ant. graec, p. xvii: Funk pp. 247 sqq. For the mss. first mentioned see 
Funk p. 144. 


(4) The Sahidic Ecclessastical Canons, cc. 31-62, form the 
so-called Egypitan Church Ordinances. This document includes 
a large amount of matter contained also in A. C. viii. 4-34, but 
with considerable differences in detail and disposed in a some- 


137) 


we 


ro) 


Os) 
a 


3° 


what different order. Much of the contents other than what it 35 


shares with A. C. suggests an early date, and it is impossible to 
put it later than the latter or to regard it as derived from it, 
unless it is to be regarded as an elaborate and successful piece 
of antiquarianism. Its origin will be referred to lower down. 


XXll Introduction - 


Meanwhile it is enough to notice that it must be a source of 
A.C. viii, or rather, closely related to a source. Of the matter 
corresponding to A. C. viii. 5-15, with which we are concerned, 
c. 31 contains the rubrics for the consecration of a bishop, 
s followed by the offertory and the beginning of an anaphora 
(given below Append. A 2, p. 463) corresponding to pp. 13. 33 
and 14. 11-24 below: and c. 43 corresponds to pp. 3. 10, 5. 29 
and 13. 13sq. C. 46 contains the baptismal rite, of which the 
outline of the offertory and anaphora, given below App. A 3, 
1o pp. 463 sq., forms a part. 

The text is in Lagarde Aegyptiaca, pp. 248-266: a german translation in 
Achelis die Canones Hippolyti, pp. 39-137: an english translation from the 
boheiric in Tattam pp. 31-92. (The title Egyptian church ordinances (dg yp- 
tische Kirchenordnung) is that adopted by Achelis from Lagarde’s Constitutiones 

15 ecclesiae aegypliacae in Bunsen Analecta antenicaena ii. p. 451: but this 
document is to be distinguished from Harnack’s dgyptische sog. apostolische 
Kirchenordnung, u. 8. pp. 451 sqq., which is the Sententiae apostoloruo of Pitra 
hist. et mon. i. p. 75, and the apostolische Kirchenordnung or Canones ecclesiastict 
ss. apostolorum of Funk p. 249). Funk’s argument, pp. 254 sqq., for the 

29 priority of A. C. viii is unconvincing. 

(5) The Ethiopic Statutes of the Apostles which form part of 
the Sinddds, the law book of the Abyssinian church, are 
a form of the same document as is represented by the sahidic 
Ecclestastical Canons, and stat. 21-71 correspond to cc. 31-62 

25 Of the latter, i.e. the Egyptian Church Ordinances. The ethiopic 
differs from the sahidic in containing the ordination prayers for 
the bishop and the presbyter, both in a short form (p. xx. 
24 sqq. above) and the latter still shorter than that of the 
greek document (1). It is thus not derived from the present 

3o form of the sahidic, but lies nearer to the form which must 
have been the common source of the ethiopic, the sahidic and 
A.C. viii: while the shortened form of the prayer for the 
presbyter is difficult to account for simply. In stat. 21, which 
corresponds to the sahidic c. 31 and to A.C. viii. 4-15, besides 

35 the rubrics and the prayer for the consecration of a bishop, 
with the offertory and beginning of the anaphora, the ethiopic 
contains the whole anaphora given below, pp. 189-193. One 
passage of this, the Invocation, p. 190. 14-2c, is obviously con- 
nected with the corresponding paragraph of the ‘Clementine,’ 


The Syrian Rite XXxlll 


Pp- 20. 28-29. 12: and this perhaps implies that the common 
source contained a liturgy in some form, if not the ethiopic 
form itself. 


The text and a latin translation of the first twenty-three statutes are given in 
Ludolfus ad suam historiam aethiopicam Commentarius Francof. ad M. 1691, 
Pp. 314-328. On the mss. see Fell Canones apostolorum aethiopice Lips. 1871, 
pp. 8-11. See also Funk pp. 245 sqq. In the title below, p. 189, this section 
of the statutes is called The ethiopic church ordinances in correspondence with 
the accepted title of the egyptian. Whether it contains any more of the 
prayers cannot be discovered from Ludolfus’ extract which extends only to the 10 
ordination of the deacon : but apparently the deacon's prayer is wanting. 


an 


(6) The source of the document represented by (4) and (5) is 
to be found in the Canons of Hippolytus, which, though probably 
not due to S. Hippolytus himself, are a body of canons of 
the end of the second or the beginning of the third century ,; 
and of Roman origin. With some addition and some omission, 
and considerable modification, the Church Ordinances reproduce 
the Canons of Hippolytus, which are thus the ultimate source of 
a part of 4. C. viii: while the fact that can. 3 contains the 
bishop’s consecration prayer, in a form which is obviously the 20 
basis of the later forms, indicates that, while the sahidic in its 
present form is not, the ethiopic so far is, in the direct line 
between the Canzons of Hippolytus and A. C. viii. The canons 
do not concern us at this point further than to notice that in 
can. 2 sq. the directions for the consecration of a bishop consist 
of the rubrical directions and the consecration prayer, with the 
offertory and the beginning of the anaphora as in the sahidic 
(App. A 2), and that can. 19, corresponding to the sahidic c. 46, 
contains the baptismal mass which is reproduced with some 
modifications in the sahidic (App. A 3). 30 


w 
ese 


The Canons of Hippolytus are extant only in arabic, a version of aversion. ‘¥ 
A latin translation put in parallel with the Church ordinances and the correspond- 
ing passages of 4. C. viii is given in Achelis die Canones Hippolyti, pp. 39-137- 
This work is a discussion of the origin of the canons, in the main satisfactory. 
Duchesne, in Bulletin critique, February 1891, pp. 41-46, while accepting 35 
Achelis’ argument as to the date, disputes the Hippolytean authorship, and 
attributes them to some contemporary pope. Funk, pp. 269 sqq., follows 
Duchesne as against the Hippolytean authorship, but his attempt to go further, 
and reversing the process of growth to derive the canons through the Church 


XXIV Introduction 


ordinances from A. C. viii, besides presupposing his previous argument, pp. 254 
sqq., for the derivation of C. O. from A.C., is ineffectual. Harnack, p. 643, is 
apparently not quite satisfied with Achelis’ result. 


8. c. 47, the Apostolic Canons, being a collection of eighty-five 

5 canons, followed by an epilogue to the whole work. The 

principal sources of the canons are the canons of the synod of 
Antioch (A. D. 341) and the Constitutions themselves. 


Lagarde does not print the canons in his edition of A. C., having already 
given them in Rel. jur. eccl. ant. graec. pp. 20-35. On the canons see Funk 
10 pp. 180-206. Twenty are derived from the Antiochene (Bruns Canones 
apostolorum et conciliorums Berlin 1839, i. pp. 80-87), eighteen from A.C., six 
from the Nicene canons (15, 14-20), and three perhaps from the Laodicene 
(56. 73-80) : Funk pp. 183 sq., 188-190, 202, 185. 


ii, The Compiler. 


15 1. The interpolator of the Didaskalia in bks. i-vi has 
marked characteristics literary and theological. 


Among these characteristics the following may be mentioned: (1) A number 
of words and phrases noticeable either in themselves or for their frequency 
of occurrence or for their persistence in certain contexts: e.g. the following 

20 with their cognates dOereiv aipeowwrns airios dfia and dfiwpa (office or position) 
dwdpaois (judicial sentence) ywwpn (will) Secpudy Snmuovpyds Siardooopa Rdpopos 
Svodwupos tweccanrdés émxopryeiy ebdoneiy OeogrAhs xowaveiv peraywwoxey (repent) 
vopoOerety olxeios wapdvopos weprxdwrey wAnppéAnua wodsreveoGa (especially of 
our Lord) spoodéxecbar spocrdccev apoxepifecbar wpdvaa ovyxapeiv ovppovos 

as ouvadpoifay avarans Tipapla (esp. ova dripapyrds) puots, xporoxrévos and the like, 
Yevddvupos and compounds in pevdo-: doeBys SucceBhs etoeBHs: etvaa Kxaxdvaa 
and the like: privatives in d-: and perhaps adjj. in -ads: @voe: Tvyxdvew with 
genit.: dove with quotations in the sense of ‘to have addressed to one’ 
(ii. 27 § 2, 39 § 1, vi. 30 § 5: cp. ii. 31, 53 § 5, 61 § 2). At the same time the 

30 vocabulary is copious and varied according to circumstances. (32) A style 
marked by the use of short sentences strung together: the construction is 
always simple, but drawn out by accumulation whether of single words or 
phrases or of co-ordinate clauses, esp. antithetical (esp. with ov«... dAAd, ob 
pdvov...GAAd wai,... GAA’ ov, ds... ovrws) or parenthetical (esp. with yep), 

35 or by the addition of an explanation (esp. with dre or yap, or by a participial 
clause whether simply qualifying a word in the main sentence with or without 
&s or in a gen. absol. construction). The style is very generally the result of 
a desire to give a reason for every statement or precept and to contradict its 
opposite. (3) The repetition of topics more or less in the same words: see 

421.6 § 3, vi. a2 §.1,4: 1.6 § 4, Vi. a2 § 4: 11.6§ 8, 44 § 1: ii. 7, iii, 18 § 1, 


The Syrian Rite XXV 


v. 16 § 4: iii. 17, v. 7 § 18, vi. 15 § 2: v. 5 § 2, vi. 26§1: v. 19 § 6, vi. 30§ 5: 
vi. 6 § 2, 18 § 2: vi. 11 § 2, 27§ 5: vi.14 §3, 28 § 1. (4) A very copious 
use of Scripture whether in. long quotations or in strings of passages or in 
series of scriptural examples: in the last case the names are characteristically 
qualified by an epithet or a descriptive title. Notice the readings of Deut. i.17 5 
in ii. 5 § 1, 13 § 3, 41 § 7: of Lev. xix. 17 in ii. 53 § 4: of Is. xii. 11 (?) in ii. 14 

§ 8: and of Matt. v. 45 in ii. 14 § 4. (5) As to the theological statements it is 
enough to notice the insistence, in phrases which may be orthodox in them- 
selves but are suspicious in their combination and iteration, on the preeminence 

of the Father and the correlative subordination of the Son and the Holy Ghost 10 
(of the Father 4 fs wa povos dAnOwds Ocds ii. 6 § 9, 56 § 1, v.6§ 7, 16§ 3: 
& Oeds raw drow ii. 14 §9, V. 7 § 18, Vi. 7 § 1, 27§ 4: 6 bal wdvrow Oeds i. 8 § 1, 
ii. 17, Vi. 26 § 1: of the Son Oeds powoyerhs iii. 17, v. 20 § 5: Beds Adyos ii. 24 § 2, 
v. 16 § 1, vi. 11 § 3: while the use of Oeds absolutely of the Son is avoided [it 
is retained from the Didaskalia in ii. 24 § 5]: the subordination of the Son in 
ii. 26 § 2, 30 § 2, v. 7 § 12, 20 § 6, and mxpwréroxos dons xricews emphasized in 
ii. 61 § 4, vi. 11 § 1: of the Holy Ghost ii. 26 § 3\, and on the highpriesthood 
of the Son (ii. a5 § 5, v. 6 § 7, vi. 11 § 3): the characteristic use of 6 wapdxAnros 
of the Holy Ghost (esp. iii. 17, vi. 11 § 1, 15 § 1, 27 § 2) and the emphasis on 
his ‘ witness’ (iii. 17, v. 7 § 18, vi. 15 § 2): the denial of a human soul to our 20 
Lord (vi. 26 § 1): a polemic against second and third century heresies, 
gnostic (vi. 10 sq., 26), psilanthropic (vi. 10 sq., 26 § 1), and sabellian (vi. 26 

§ 1): the constant association of creation and providence (ii. 36 § 1, vi. 4, 11 § 1, 

14 § 3, 16 § 2, 23 § 1), the insistence on baptism into the death of our Lord 
(ili. 17, Vv. 7 § 18, vi. 15 § 1, 23 § 2), and on the sabbath in relation to creation 25 
(li. 36 § 1, vi. 23 § 1: cp.v. 15 § 1). 


5 


2. These characteristics are found also in bks. vii and viii 
and in the Apostolic Canons. The Constitutions are therefore 
a unity, and with the Canons are the work of a single compiler. 


It has commonly been held that bks. vii and viii are a separate work or 30 
works, arbitrarily or accidentally attached to the earlier i-vi. See Dict. christian 
antiqg. p. 123: still maintained by Zahn Jenatius v. Antiochien Gotha 1873, 
pp. 144 sqq. The doxology at the end of vi, the use of i-vi in the arabic and 
the ethiopic Didaskaliae, and the limitation of S. Epiphanius’ supposed quotations 
to bks. i-vi, seemed to point to this conclusion. But on the other hand, the 35 
doxology is derived from the groundwork, the Didaskalia ; bks. i-vi do not occur 
in greek apart from vii sq.; S. Epiphanius’ quotations are from the Didaskalia, 
not from A. C. (Funk pp. 86 sqq.); the pseudo-Ignatius implies the exist- 
ence of the whole octateuch, and the internal characteristics of bks. vii and 
viii point unmistakably to the same hand as that which interpolated the 40 
Didaskaha; while the residuum of apparent inconsistencies is scarcely 
sufficient to neutralize the signs of identity (Funk pp. 168-174). The internal 
characteristics are discussed by Funk pp. 116-131, 139-141, 161-179: but his 
proofs of identity might be supplemented. Applying the characteristics 


5 


10 


15 


20 


ww 
ese 


oO 
J 


42 


43 


XXVI Introduction 


enumerated above as a test to bks. vii and viii (excluding for the present the 
prayers and the rubrics bearing immediately upon them) we find (1) that three- 
quarters of the characteristic words reappear similarly used, and besides this 
the rest of the vocabulary can to a considerable extent be paralleled in the earlier 
books : so eivoa &c. and evoeBns &c., and for the rest see puce vii. 22 § 2, 23 § 2, 
Vili. 46 § 8: dxovw similarly used in vii. 24 § 2: Tvyxavey c. gen. can. 8. For 
vii. 2§ 1 wal d vdpos hayopeva see iv. 10 § 1: Vii. 2 § 3 wupds mapaydAwpa see 
vi. I § a, cp. iv. 10 § 1: viii. 1 § 1, 2 Kxabds abrdés wov pnow sec Vv. 7 § 13: Vili. I § 7,2 
§ 3 «dy... adv see iii. 4 § 3, v. 7 § 1, &c.: vill. 2 § 3 7d wadacdy See ii. 34 § 2, 
v.7§ 4, vi. 1 § 2. (2) The constructions are of the same type. (3) Passages 
are more or less verbally repeated from i-vi: e.g. vii. 2 § 1 dyaway... pdvoy 
Vi. 20 § 3: ov puohoes ... ISoupaioy ii. 53 § 4: ob rds gUoes KTA Cp. iv. Io §1: 
§ 2 ov pavAns KTA Vi. 23 § 1: § 3 diaipeis ydp KrA Vi. 14 § 3, 28 § 1: KExaptopévos 
82 xtA vi. 27 § 5: mapa pvow yap ard Vi. 28 § 1: § 4 ’Axdp... Teele ii. 10 § a: 
Iovdas xAdwrow ard v. 14 § 2: 9,15 ds yevéoews ainiov ii. 36 § 2: 16 ) xe 
porovia v. 20 § 5, cp. ii. 46 § 1, iv. 13: 20 pera deatogurns ii. 15 § 1, 25 § 2, 3, 
47§ 1, 3, Vi. 27 § 5: 22 § 1 Tov droorelAavros KTA iii, 17, v. 7 § 18, Vi. 15 § 2: 
vO pey xpiopa ara iii. 17: 23 § 2 dy 88 povoy KTrA Vv. 15 § 1: 25 § I bmep row 
Tipiov aivaros arA vi. 23 § 2: 26 § 1 yopov KataguTevoas Krad Vi. 20 § 3: 35 § I 
rov Adyow ris eboeBeias V. 9, Vi. 11 § 1,13: TELaTE TOUTOUS KTAIi. (20 § 1 Didask.) 
33 § 1: 32§1 6 rov Yevsous mpoordrns cp. ii. 49 § 2 BpoorHva Tov Wevdous, iii. 19 
§ 3 Tis eboeBeias wpootara : viii. t § 4 yoAvOéou doeBeias cp. iii. 5 § a, Vi. 20 § 3 
wodvd. wAavns, Vv. 15 § 3 woAUd. pavia: § 4 6 wpd aldvaw xrd vi. 11 § I, Vv. 19 § 6, 
1§ 18: § 6 rov OeopidAn AaBid ii. 21 § 7, v.7 § 14: § 6 GAAA ydp ovTE AamhA KTA 
v.7§ 8: 4§ 2 Karas grovdunra ii. 25 § 1: 23 duoAdoynoas 7O dvopa v. 6 § 1: 
24 ote ent diaBodrAp xrA iv. 14 § 2: 27 cp. iii. 20: 31 dy Tos pvorikois ili. 5 § 3: 
32 § 1 spocHAOorv 1 Kupian® Adyy ii. 39 § I : 32 § 5 Sq. Cp. iv. 6 § 1,2: § 10 cp. 
(ii. 1 § 2 Didask.) : 33 cp. v. 13 sqq.: § 1 TAY BdacKaArlay THs eboeBeias cp, ii. 26 § 1, 
vi. 9 § 2 &8donados ris eioeBelas: § 2 dvddegiw erA Vv. 13: 34 § I cp. v.14 §7: 
46 § 2 of Kopetra xrd ii. 27 § 2, 3, iii. 10, vi. 2 § 3: § 4. cp. ii. 27 § 1: 1H dpxsepwourns 
warapaveis ii. 27 § 2 Tay abrov Karapavels ieptow: § 5 ra 52 ép’ hua KrA ii. 14 § 6: 
§ 9 dw els qv Xrépavos KTA vi. 30 § 5: besides what is common to the Canons 
with the earlier books. (4) The same use of Scripture. Three of the marked 
readings mentioned above recur: Deut. i. 17 in vii. 5, 10: Is. Ixii, 11 in viii. 43: 
Matt. v. 45 in vii. 2 § 2, And compare the combinations in vii. 6 with ii. 6a § a, 
in vii. 12 § 1 with iii. 4 § 3, and in vii. 20 with iv. 5 § 2. On the quotations in 
vii see Funk pp. 124 sqq. (5) The theological passages, so far as they go, are 
of the same character: 6 els wat pévos dAnOiwos Oeds viii. 1 § 1, Cp. vii. 2 § 1, 
5 pdvos Oeds vii. a1, b Oeds THY SAW Vii. 26 § 1, Oeds Snpoupyds TAY SAow Vii. 27 § I, 
6 él ndyrov Gevs viii. 47 epil.: Geds povoyerns viii. 35 § 1, Oeds Adyos Vii. 26 § 1: 
our Lord as dpyrepeus viii. 46 § 2, 8: 6 wapaxAnrTos vii. 22 § 1, viii. 33 § 2, car. 49, 
and his ‘ witness’ vii. 22 § 1, viii. 46 § 2: creation and providence vii. 25 § 1: 
baptism els rov Odvaroy vii. 22 § 2,25 § 2, can. 50, cp. 47: the sabbath and 
creation vii. 23 § 2, viii. 33 § 1 (in both cases contrasted with sunday as the 
memorial of the resurrection), cp. can. 66. 


The Syrian Rite XXVIi 


3- The same characteristics reappear unmistakably in the 
work of the pseudo-Ignatius, the interpolator of the seven 
genuine epistles and the forger of the remaining six of the 
long recension of the Ignatian Epistles. Hence the compiler 
of the Apostolic Constitutions is identical with the pseudo-5 + 
Ignatius. 


The identification of the pseudo-Ignatius with the compiler of 4. C. was first 
made by Ussher (Polyc. et Ign. ep. Oxon. 1644, p. lxiii sq.), but was not commonly 
accepted until Lagarde (Rel. jur. eccl. ant. graec. p. vii), Harnack (dee Lehre d. 
ewodlf Aposiel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the 10 
whole question is well discussed). Bp. Lightfoot (Zhe Apostolic Fathers 11. i. 
ed. 2, pp. 262 sqq.) did not consider the question, but confined himself to 
pointing out a number of correspondences between the long recension and 4. C. 
and showing the priority of the latter (cp. Funk p. 342). But the characteristics 
of the long recension which he enumerates, pp. 246 sqq., and still more the tests 15 
by which he establishes the authorship of PAslippians, pp. 254 sqq., are largely 
applicable to the question of the authorship of 4. C. and available to identify 
it with that of the long recension : while his argument for the priority of 4. C. 
is fully satisfied if these be a prior work of the same author. In fact there 
is some development observable in the two works: with a growth in the 20 
amount of interpolation as 4. C. proceeds there is some change of characteristics, 
partly in the form of an intensification of those which are found throughout, 
partly in the introduction of new ones, and this culminates in the epistles, and 
the relation of bks. vii and viii to the epistles is perhaps closer than their 
relation to i-vi: in some respects the greatest interval is between vi and vii, 25 
and it would perhaps be easier to question the identity of the compiler of i-vi 
with the compiler of vii and viii than to question the identity of the latter with 
pseudo-Ignatius. For the proof of identity sce Harnack die Lehre d. swalf 
A postel, pp. 246 sqq., Funk pp. 322 sqq. For the present purpose it is enough 
to apply the test of the characteristics given above. (1) Of the single words 30 
all but seven recur: so compounds with yevdo-: doeBhs dvcceBns OeooeBhs : 
waxdévoa peravoa dyudvoa évvow wapdvoa: adjj. in -.xés: pvoe Magn. 4, Philip. 5, 8c. : 
dxovw in the same use Mar.-lgn. 3, Magn. 3, Tars.6. (2) There are the same 
characteristics of style, however modified by the necessities of the Ignatian 
parody: esp. obx... dAAd, ob pévov... dddAd xai, and yap. (3) The same 35 
repetition of topics: see Funk’s parallels, pp. 322 sqq. (4) A use of Scripture 
the same in every respect. The reading of Matt. v. 45 (4. C.ii. 14 § 4: vii. 2 § 2) 
is found in Philad. 3: and notice the combinations in Piilad, 3 and vi. 18 § 2,3: 
Ant. 2 and v. 20 §3: Ant. 3 and v.16 § 2: Trail. 1o and v. 19 § 3,6. (5: The 
theological commonplaces are repeated : 6 eis xai povos dAnOwods Oeds Magn. 11, 40 
Ant. 2,4: 5 rav Sdrow Oeds Philip. 1: 5 tri wavrow Beds Tars. 2, Philip. 7: 005 
povoyerns Philad. 6: Oeds Auvyos Magn. 6, Tars. 4, 6, Philip. a, &c.: the subordi- 
nation of the Son and of the Holy Ghost emphasized PAthp, 12, Eph. 9; 
spwréroxos waons Kricews Tars. 4, Smyrn. 1, Eph. 20: the Son as highpriest 


XXVIII Introduction 


Magn. 4, 7, Smyrn. 9: wapdwAnros Philip. 2, 3, Philad. 4: the ‘witness’ in 
Philip, 8: the denial of our Lord’s human soul is put more strongly and 
explicitly, Philad. 6, cp. Philip. 5: the same polemic against early heresies 
Trall, 6, Philad. 6, Smyrn.6, Tars. 2-6, Philip. 7 (docetism is added in imitation 
of the real Ignat., Pailip. 3, &c.): the association of creation and providence 
Philad. 5, 9: baptism tnfo the death of our Lord, Philip.1: the sabbath Mag». 9. 
In contrast with 4.C. i-vi dyévynros is constantly used of the Father, 7rail. 6, 
Philip. 7, Philad. 4, Ant. 14, &c. (in A. C, i-vi only vi. 10; so viii. 47 epil.), and 
eds is used absolutely of the Son, Tra/l.10, Tars. 1. The proof of identity from 
1o such characteristics is of course supplemented by the other indications of 
identity of date and place. 


om 


4. The compiler was a divine of unorthodox but otherwise 
not clearly determinable theological affinities, who wrote at 
Antioch or in its neighbourhood in the latter half of the fourth 
century. 


Ee 
Qe 


(1) On the theology see Funk pp. 98-107, 120-123, 165-168, 284-311: Lightfoot 

pp. 266-273. The data are more strongly marked in the Eprstles than in A.C., 
whether because the former allowed more scope or because the writer’s ten- 
dencies were intensified with time. The fixed points are that he was not an 
20 Arian, and that he denied our Lord’s human soul. From the latter Funk still 
argues that he was an Apollinarian: but Lightfoot’s objections still hold, and 
his conclusion must be acquiesced in, that ‘it seems impossible to decide with 
certainty the position of the Ignatian writer,’ p.272. (2) On his Aome see 
Funk pp. 96 sq., 118, 164 sq., 314; Lightfoot p. 274. Syria generally is in- 
25 dicated by the use of the syro-macedonian kalendar in v. 14 § 1,17 §2,20§1 
(see Funk p. 96); by the slip in Pésisp. 8 where he refers to the return of the 
holy family from Egypt as émt rd rpde éwavodos (see Lightfoot ad loc.): Palestine 

is excluded by the references (v. 13, viii. 33 § 2) to Christmas, which was not 
observed in Palestine till after 425 (Duchesne Origines du culte chreticn, p. 248) : 
30 while Antioch is suggested by the precedence given to it in vil. 46 § 1, viii. 
to § 2, and perhaps by the interest shown by the pseudo-Ignatius in 
the towns ecclesiastically dependent upon it (Mar.-Jgn.1, Hero 9). What is 
more important is that in .4.C.v. 13 and PAilip. 13 the holy week is not included 

in the forty days of Lent but forms a seventh week: this was the usage from 
35 Constantinople to Phoenicia (Soz. H. E. vii. 19: for Antioch see S. Chrys. 1 Ger. 
xxx. I [iv. 294 4]) as distinguished from that of Palestine, Egypt and the west, 
where the holy week was included in Lent. And again the principal source 
of the Apostolic canons is the council of Antioch of 341. (3) The dates assigned 

to the writer range over sixty years. Harnack (die Lehre d. swélf Apostel, 
40 pp. 241-268) puts 4. C. between 340 and 360, with a preference for 340-343: 
Funk (pp. 78-96, 116-118, 161-164, 311-314) at the beginning of the fifth 
century: Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter 
half of the fourth century. The positive indications seem tv converge on 


The Syrian Rite XXIX 


370-80. A.C. vi. 24 sq. implies a date well after the conversion and legislation 

of Constantine, while the reference to the position of the Jews under the 
empire suggests an allusion to the measures of Constantius in 353 and the 
re-enactment of Hadrian’s edict (Gibbon D. and F. xxiii vol. iii. p. 155, ed. 
Smith : Gratz Geschichte d. Juden Leipz. 1866, iv. p. 342): a reference to Julian’s 5 
failure to rebuild the temple would have been apposite if the writer had lived 
after 363; but on the other hand he might regard an overt reference to so 
recent an event as precluded by the apostolic fiction. The ecclesiastical 
organization is identical with that of the canons of Laodicea, about 363, where 
singers are first mentioned (notice also that subdeacons are called twnpéra: as in 10 
A.C. i-vi). The cycle of great feasts in v. 13, viii. 33 is identical with that of 
S. Chrys. hom. in s. Philog. 3 (i. 497 C) in 386, and it includes Christmas which 
was unknown to S. Epiphanius in 375 (Aaer. li. 16, 27, and was first observed in 
Antioch c. 378 (S. Chrys. i Natal. 1 (ii. 355 4]), and was well established in 
Asia in 387 (C. H Turner in Studia biblica ii. p. 132). The feast of S. Stephen 15 
(viii. 33 § 3) is otherwise first mentioned in a martyrology of the end of the 
fourth century (Duchesne Origines, p. 254) and by S. Greg. Nyss. in 379 (or. 
ss. Bas. init. [Migne P. G. xlvi. 790 A]) and feasts of apostles also in S. Greg. 
Nyss. thid. The practical co-ordination of the sabbath with sunday is implied 

in some sort in c. 363 in Can. Laod. 16, 49, 51 (but see a9), in S. Bas. ep. xciii 30 
(iii, 186 D) before 373, and is noticed as sporadic by S. Epiph. de Fide a4 in 376 or 
377, and implied in S. Chrys. 1 Jo. xi. 1 (viii.62 B), xxv. 1 (143 B), in 1 Tim. v.3 
(xi. §77 E) after 398. The observance of Christmas would be decisive for c. 380 
were it not that it is possible that 4.C. was intended to develop the festal 
cycle, and in fact did so. Funk's grounds for a date after 400 are insufficient, 25 
and in fact amount to very little ; while the dogmatic position, which is Harnack’s 
main ground for so early a date as 343, is too indeterminate to be secure, even 

if it could be granted that 4. C. was necessarily written at the moment of the 
greatest influence of the party which it represented. On the other hand the 
scantiness of allusion to monks (only in the liturgy) and a certain hesitation as 30 
to virgins (iv. 14, viii.24), so far as they go, favour an early date. On the whole 
Lightfoot’s general conclusion must be acquiesced in, and the work assigned 
merely to the second half of the fourth century; in the positive indications there 

is some balance in favour of 370-380, while the negative indications may 


suggest 350-360. 35 
The Apostolic Constitutions then are the work of the pseudo- ~ 
Ignatius, and were compiled in Antioch or its neighbourhood 
in the latter half of the fourth century. 
iii. The Liturgical forms. 
1. The Clementine Liturgy. 40 


The relations of the documents, so far as relates to the 


XxX Introduction 


consecration of a bishop, are represented by the following 
table : 


Italics indicate that the passage consists only of rubrics : square brackets that 
the correspondence is only liturgical, not literary. Italics are not used in the 
second column in reference to passages where diakonika and one or two other 
short formulae are given. 








4 .C. viii. 4-15 | Eccl. can.64 |Can. Hippol.2 sq | Egypt. Ch. Ord.| Ethiop. Ch. Ord. 





| Rubric, c. 4 Rubric Rubric, c. 2 Rubnic,c. 31 | Rubric, st. 21 
Prayer, c. § Prayer, c. 3 Prayer 
Rubnie, c. § Rubnic Rubric 

p. 461.6-9 


Mass of Catech.| Mass of Catech. 
Pp. 3. 2-9. 21 | p. 461. 10-21 

| The Prayers The Prayers 

| PP. 9. 24-13.3 | p. 461. 228q. 





Pp. 25. 2-14 p. 462. 25-38 
Thanksgiving | Thanksgiving 
Pp. 25. 15-26. 18} p. 462. 39-463. 2 


p. 192. t-7 





- Kiss of Peace | Kiss of Peace Kiss of Peace 
Pp. 13. 5-14 Pp. 461. 24-27 c. 43° 
Offertory Offertory Offertory Offertory Offertory 
p. 13. 16-34 |pp.461.28-462.17, =p. 463. 16 p. 463. 16 p. 189. 2 
| Rubric Rubric 
p. 14. 2-6 Pp. 462. 18-22 
Salutation, &c. Salutation, &c. | Salutation, &c. | Salutation, &c. 
| p.14. 8-24 = p. 463. 17-29 | p. 463. 17-29 p. 189. 4-16 
Thanksgiving Prayer, &°c. Prayer, &c. | [Thanksgiving] 
IPP. 14. 25-20. 26 =p. 463. 3038q. | p. 463. 308q. |pp.189.17-190.1 
| Invocation Invocation Invocation 
pp. 20. 26-21.13] p. 462. 23 sq. P. 190. 14-35 
intercession &c. Prayers 
| pp.ar. 1§-24.15 Pp. 462. 25 
| Elevation | Elevation 
| p. 24. 17-30 : Pp. 191. 28-35 
; Communion Communion [Communion] 
| 


| Thanksgiving] 
Pp. 192. 9-18 

Dismissal, &c. Dismissal [ Dismissal} 

p26 20-27.17| p. 463. 3-6 PP. 192. 20-193.8 


® c. 43: when the teacher has finished instructing let the catechumens pray 
for themselves apart from the faithful, and Iet the women stand praying in 
a place in the church by themselves alone, whether they be faithful or catechu- 
mens. And when they have prayed let them (sc. the catechumens) not give 


The Syrian Rite XXXi 


From this it will be seen that the prayers of the liturgy, 
except at one point, occur only in the Apostolic Conshtutions ; 
while, except in the second column which represents an 
excerpt, no identical formulae occur other than the dialogue 
at the opening of the anaphora and the words at the elevation. 5 
The Constitutions, therefore, are so far the ultimate authority 
for the liturgy as a whole and its sources must be sought for 
along other lines. 


a. A comparison with Appendices B and C makes it clear 
that it is constructed on the main lines of the Syrian and in '° 
particular of the Antiochene order. The rubrical scheme is 
that of Antioch. 


Whether an official rubrical document has been used by the compiler, or he 
has mcrely reduced current practice to writing in his own words, can scarcely 
be determined ; but the latter seems more probable. The directions are more 15 
in the hortatory manner of 4. C. and similar documents than in that of formal 
rubrics, and, besides the passages which attach them to the apostolic fiction 
(3. 1 Sq., 10 Sq., 13. 24), there are some apparent marks of the compiler’s hand: 
p. 3. 8, cp. v. 19 § 2 spocAaAnoayres TH Aaq TA pds Guwrnpiay, Vi. TI § I Adyous 
&8accadias wpocdaAjoa TH Aag~: 3. 10, cp. vi. 7 § t 7H Adyy THs S8acKadjias: 20 
12. 9 dpxiepevs (so 14. 8, 16, 20, 24: 19. 4) Cp. ii. 57 § 128q., viii. 46 § 2, 4, 8: 
13. 23, cp. ili. 3 ds (0e@) dvaxetpévaw (64g belongs to Didask.): 14. 14 ouppdvos 
(not in sahid. and eth.) cp.ii. 55 sq., where it is several times used in the like con- 
nexion, and Efs. 5. On the other hand subdeacons are called iwokaxovo: 13. 20, 
22 and 25. 3, whereas in iii. rr § 1 and vi. 17 § 2 they are called txnpéra: by the 25 
compiler, and 13. 19 sq. they discharge the function which belongs to the 
compiler’s ruAwpot ii. 57 § 7, ili. 11 § I, Vi. 17 § 2. 


8. A comparison of p. 4 with S. Chrysostom’s quotation of 
the corresponding prayer shows that the Antiochene litany under- 
lies the text, and it may be inferred that the Antiochene diakonika 3° 
have been similarly worked over and incorporated throughout 
the Clementine liturgy. From the similarity of the style of the 
intercession within the anaphora (pp. 21-23) to that of the 
deacon’s prayer of the faithful (pp. 9-12) it may be conjectured 
that the former also is derived from the Antiochene use. 35 


the peace: for their kiss is not pure. But let the faithful alone salute one 
another, the men the men and the women the women : but let not a man salute 
awoman. (This chap. refers to the instruction of catechumens before baptism : 
the references to the faithful are thrown in gratuitously. There may be no real 
literary connexion with 4. C.) 


XXXIl Introduction 


For S. Chrysostom’s quotation in hom. ss. 1a Cor. 5 sqq. see below p. 471: 

a comparison of the texts shows how the compiler has dealt with his material, 
and some of the changes and additions are characteristic. Notice the words 
evpevas xpoodefdpevos mpooraypara ebocBea wolynov ddAdrpios wAnpéAnya (see 

5 below p. xxxiv sqq.): 4. 5 6 dyaOos xal piAdvOpamos cp. ii. 15 § 1: 4. 12 Ocoyrwolay 
ii. 26 § 4 (13 § 2 Didask.): 4. 14 tyxaragpurevoyp, vii. 26 § 1 xatapuredcas: 4. 99 
(dpéoens) rvydyres ii, 18 § 3: 5.7 TH pbvy dyevvhry Oeg see below on 5. 15. 
There are similar signs in the rest of the diakomka; besides the common 
characteristic words,—6. § xarabduvacreias, iv. 6 § 2 xaraduvvacrevovres: 6.6 7@ 
Io dpxyexany daBdAy see below on 17. 32: 6.7 Tois dwoordras rhs eboeBelas, vi. 9g § 2, 
cp. Philp. 11, 12, Philad. 6, iii. 19 § 3: 6.9 pdonrat ris tvepy. abrav Eph. 9: 

7. 6 punbévras vi. 15 § 2, vii. a2 § 2: bid. els roy... Odvaroy see above: 7. 7 
ouvavacriva iii. 17: sbid. perdxous yevécOar rd (vi. 30 § 4 Didask.): 8. 13-15 
notice constructions with &7: and ydp, and for quotations see v. 7 § 14, ii. 18 § 3: 

15 8. 16 sq., cp. ii. 13 § 3, Ap. can. 51: 8. a1 dwoxar.... els Thy xporépay dfiay and 
following quotation ii. 41 § 4, cp. 9.16: 11. £13 Sq. veopwrictay .. . BeBawon v. 6 § 3, 
cp. 26. 13: rx. 16 see on 19. 26: 23. 16 Sid rHs peorreias KTA Vill. 47 epil.: 23. 26 
Kovowol THs dAhcews avray Vv. I § 5 : 23.31 veop, BeBaiwOwow see on II. 13 above: 
25. 26 re pdvy dyev. Oep see below on 5.15. In the Intercession, pp. 21-23, 
20 twodiaxdvow 22. 1 is against the compiler’s use (see above: the use of danpeoia in 
the diakonika 10. 28 and 23. at [where some mss. have «at twnpecias after 
S:axovias] is not inconsistent with the derivation of the diakontka and this 
intercession from the same source, since éwnpecia may well be used as the 
abstract of iwodsdeovos, and an abstract is needed with daxovia). But there are 

a5 a few suggestions of the compiler’s hand : dudvaa dvadei{ps dAAdtpos wpoodity 
ovyxwpnoys: ai. 27 &a "Incot Xpicrov rHs tAnidos Huwv see below on §. 25 : 22. 19 
Trav xe palopudvow viii. 35, 37 § 3: 22. 25, 23.3 dveAXwhs Vi. 19 § 1, Eph. 11: 22.30 
waons aloOnris ard sce below on 15. 6: 22. 7 dwoBAnroy sonoys occurs in the 
prayer 27. 6, and 31 drpéwrous duéywrovs dyeyxAnrous in the prayer 12. 18 and 


30 Vill. 5 § 3, 47 epil. 

y. A comparison of the Thanksgiving with those of S. James 
and S. Basil, and with the passages quoted below from 
S. Chrysostom and S. Basil (pp. 479 n. 19, 522 n. 12) indicates 
that the drift and articulation of the Syrian thanksgiving is 

353 reproduced. Besides this a few lines are common to the 
Clementine invocation and that of the Ethiopic Church 
Ordinances, but otherwise no sources of the prayers are 
known. 

Notice that on p. 14 the ‘O Kupios perd wavrow tpav of Can. Hippol. and 

40 egypt. and eth. C. O. is replaced by the Syrian grace, on which see p. 479 n. 17 
(there is no reason to press Theodoret’s statement to cover Egypt and the west). 
With p. 479. 23-37 cp. pp. 16. 22-17. 8: 19. 9-25: and with p. §a2. 14-40 cp. 
pp. 15. 14-20. 12. It is obvious that the form represented by the ethiopic 


The Syrian Rite XXXIil 


imvocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-a1, 11: 
the other parallels marked by Achelis Can, Hippol. pp. 52-60 are either too 
slight to be of any importance or more than accidental (190. 1 was carried in 
the womb, 19. 23 yé-yover by phrpg: 190. 6 burst the bonds of Satan, 20. 8 phty 
Ta Seopa Tov &aBddov), or are fanciful, or are mere inevitable liturgical common- § 
places. The coincidence in the invocation may be accidental so far as affects 
the present question: that is to say, the ethiopic translator may have incorporated 
an existing Abyssinian anaphora which happened independently to have derived 
its invocation from the same source as 4.C. On the other hand, if the common 
source of C. O. and A. C. contained an anaphora, it is obvious that either the 10 
ethiopic or 4. C. or both have departed very widely from the source. 


8. Whatever sources the compiler has used, it is plain 
that he has dealt very freely with them, and that in particular 
the prayers are substantially his own work. 


(i) This is antecedently probable on the ground of his 15 
procedure elsewhere. 

(1) The long thanksgiving in vii. 33-38 is obviously the 
work of the same hand as that of the prayers of the liturgy, 
while it cannot be regarded as a public formula, but is rather 
a form of private devotion: there is no obvious place for it in 20 
the public liturgical organization, nor is there anything in the 
text to suggest that it is intended for public use. 


(2) Liturgical formulae are not regarded by the compiler 
as rigidly fixed: in the regulations for the catechumenate and 
initiation in the seventh book at some points he gives only the 25 
drift of the prayers without prescribing a formula. 


See vii. 39 § 2 the prayer for the catechumen, 42 the consecration of the oil, 
43 § 1 the consecration of the water, where in § 2 he passes into a formula: 
in 44 § 1 he gives the beginning of a formula of confirmation, and in § 2 continues 
ravra wai 7a Tours dxddovba Aeyéra’ ixdorov ydp } Suvvapis THs xepodecias tariy 30 
avrn édy ydp pi els Exacrov rovraw txixAnois yévnrat wapa Tov eboeBous lepiws 
romurn tis els D8up pdvow xaraBaive: xtA, thus explicitly leaving the wording 
to the discretion of the bishop. In the liturgy itself the formulae seem some- 
times only suggested as types: 5. 14 ebAcyiay Todvde, 9. 1 Todde. 


(3) He has dealt freely with known formulae, e. g. with the 35 
Creed and the Glorta tn excelsis. 

(a) The creed is in vii. 41. If this be compared with the Antiochene creed as 
reconstructed by Dr. Hort (Two dissertations Camb. 1876, p. 148) it will be found 
that the differences consist in additions which largely bear the marks of the 

Cc 


XXXIV ; Introduction 


compiler’s hand: dyévvyrov, (warépa] rot Xpcrov, Snpioupydy, eb8oxia Tov warpés, 
woXsrevodpevoy bolas, rdy rapdxAnrov, see above and (ii) below: with é« rj dyias 
wap0évov cp. Magn. 11 : with cai cravpwOéyra .. . eal vexpous cp. v.19 § 6, vi. 30 § §: 
with 7d bvepyficay dv waa: xrd cp. Philip, 1 7d tvepyioay tv Moog wal xpopiras 

5 nat dwoordéAas, Philad. 5: with torepov 82 dwocradéy cp. the frequent 6 dsooreiAas 
vi. tr § 1, v. 19 § 6, viii. r § 4, Magn. 11, Smyrn. 3, &c., dwoorodevs iii. 17: 
tb. wvetya Gyov 6 wapdaAnros 7d 69d Xporot weprdpevor. (6) The Glona in excelsis 
is in vii. 47, in a form which differs from other known forms (see Church 
Quarterly Review, 41, Oct. 1885, pp. 1 sqq.) chiefly in the addition of 3 7ov 

10 peydAou dpxieptas, ot roy Svra Gedy Aydvynroy iva dxpdécitoy pévoy: cp. ii. a5 § § 
8a "Incot rot peyddou dpyiepéws, cp. v.6 § 7: v.12 § 3 Tod Svros Geot: Eph. 7 
5 pdvos dAnO&ivds Oeds 5 dyévynros wal dapéotros. To these may be added (c) the 
prayer at the bishop's consecration, viii. 5, where the additions to the form 
represented by the ethiopic or the earlier greek are very characteristic, (d@) the 

15 prayer at the ordination of a presbyter, viii. 16, as compared with the ethiopic 
and the earlier greek, (¢) the prayer of firstfruits in viii. 40 as compared with 
the sahidic £. C. 53, (/) the prayers from the Didache in vii. 25 sq. 


(ii) The signs of the compiler’s hand are unmistakable in 
the text of the prayers. 


20 Applying the test of the characteristics enumerated above we find (1) of the 
characteristic words two-thirds occur in the prayers of the liturgy, viz. dfia 
Seapdy Snpoupyds Bidrafis Sapopos eb8oxeiv Kowaveiy perayivwoKew vopobeTeiy Oixeios 
wapavopos mokireverOu wAnupéAnpa xpoodtxecOar wpoxerpi(erbar wpdvoia wpoordcce 
ovyxXepyats avoracis TipepeicOa sapapGeipw gvors Yevddvupos: of the rest of the 

25 vocabulary the following occur more or less frequently elsewhere—dAAdrpos 
Gpepwros dvadelxvups dwdrn dweweiy droorpépecbar ivayhs ivepyeiv eadeiv ebperhs 
xaropOéa Aoy:Kds waparhpynors eAdvn wAnpodpopia wAnpdw wolynoy woAUOeos wposoia 
mwpocAapBavecbas bwnpereicOa, &c.: and the following at least occur elsewhere 
dvéyxAnros Ecapxos karAdoow tfevperiferOa: EvOecpos Ocoyrwoia lepareverw KaTdA- 

30 AnAos ptecOa mpootarns gopi(a, besides of course the more common words : 
these lists might be extended, and some additions will appear lower down : 
docBis eboeBhs, ebvora xaxdvoia peravoa reappear: a large number of privatives, 
see esp. p. 12. 11, 18, 21, 27 8q.: 14. 27 Sq., 32 Sq.: 26. 23, 28 sq.: adjj. in -:«ds 
(romads mvevparixds warpixds Aoyads peraBarixds wpoyounds gvowds lepariads 

35 vopuxds wpopytixds woAeuxds): Puce p. 20.6: 26. 98 sq.: Tuyxdveww with gen. 
p. 21.9, 13: 24.12. (2) The characteristics of style are those of the compiler: 
accumulation (e.g. p. 6. 15-28: 15. 28-16. 17: 26. 23-27. 2), antithesis (esp. 
otx... ddAd p. 6. 20: 9. 7: 12. 19: 18. 3, 5, 10: 19.9: 20.14: 24. 12: 27.5: 
ov pdvuy ... GAAA wai p. 16. 18: 17. 13), explanation (Sr: p. 9. 7,14: 12.24, 27: 

40 26.2: yap 9. 14: 12. 25: 17, 8; otherwise 19. 12 sqq.: 17.17). Some further 
illustration of details of construction will appear below. (3) A large number 
of passages and phrases can be paralleled elsewhere in 4.C.and in the pseudo- 
Ignatian epistles. (Round brackets indicate that the passage belongs to the 
groundwork; square brackets that the word is critically doubtful.) 


The Syrian Rite 


P. 5. 15-27. 

15 5 Oeds 5 wavroxpdrap 5 d-yivynros xal 
dspécc:ros 5 pévos dAnOwds Oeds 6 
Oeds eal warp TOU xXpioroU cov Tov 
povoyevous viow cov 


17 6 rou wapaxAfrov zpoBodevs 

18 &dacedAous ... pds pdOnow ris 
eboeBelas 

21 AOC AYTOIC KapAiaN &TA 

aa én KapAia TAHpEe! &TA 

24 perdéxous wolngoy 

25 dd “lncoy Xpicroy rae éAniAoc 
HMON 700 butp abréw drobardrvros 


P. 6. 15-32. 
17 rdw dvOpewonrévov Squy 
19 & phfas abréy err 
@C ACTPATIHN &TA 
21 caxcvotay 


P. 7. 16-24. 
17 Ti svevparunhy dvayivynow 
IQ wapazKevacor dfious yevécOa . .. 
dAnOiv7ns gov vlobecias 
22 &d Xpicrov Tov cwripos huaw 


P. 9. 2-19. 
3 spuran 


4 vépov...dupuroy wai yparrdy 16. 31 


47 oY BOyA€l TON OANATON TOY dyap- 
TewAov dAAd Tiy perdvaay 

10 6 GEAWN TA 

11 & TON YiON spooSefayevos err 

14 AN yap ANOMIAC ETA 

16 dwoxardarnooy ... ty ry sporépa 
dig 


17 cd Xpeorov wai [al. rou] Geov xai 
Gwrijpos hpaw 13. 2 


XXXV 


Eph. 7 4 pbvos ddAniwos Oeds 5 dyévynros 
wai &apdacros 5 raw Brow wipios rou 
82 povoyevoys sarnp. Cp.vi. 10 § 2; 
viii, 47 epil.: Ant. 14, Hero 6,5 
Philip. 7 

vi. rr § 1 [wpoBodrAda] érds wapaxAfrov 

ii, 20 § 1, vi.g § 2 &ddowados eboePeias 


Philad. 5 10 

Philad. 6. Cp. vii. 35 § 2 

ii. 93 § x 

vi. 18 § 4 3: ‘Incod Xporot rhs tAwi80os 
Hypa: ii.a5 § 11 kd ‘Inve Xporos 
rot bxtp abraw dwodavdévros. Cp. ts 
v.6§5: Mar. insc., Trall.10,7Tars.1 


Philad. 3 6 dy@paroxrdévos Ofp 

Cp. vi. 9 § 1 of Simon Magus 

Philip. ro. 20 

vi. 27 § 3 in the same connexion: 
Philip. t1 8q. also of the devil 


iii. 16 7d svevpatixdy Baeriopa 

vil. 24 § 2 wpowapacxevd(ovres éavrovs 25 
dfious 7Hs vioBecias | 

Vi. 30 § 4 &d 'Inoov Xpiorov Tov owrhpos 


Smyrn.g elphynv xal ebvoplay... xpu- 
TAYEVOYTOS 30 

Eph. 17 tppurov...xpirfpov. Cp. vi. 
20-23 

vii. 14: Philad. 11 


Philad. 3 35 

Cp. it. 41 § 1 

ii, 16 § 2: Magn. io 

ii. 42 § 4 ob pdvow mpocdéxerac 5 Oeds 
Tous peravoovvras dAAa «ai els TH 
wporépay dfiay dwoxabicrnow: tb. 40 
a2 $14 

Tars. 1 Xpordv... rov owrnpa pou Kai 
Ocdy 


C 2 


XXXVI 


P, 12. 10-13. 3. 
IL whpuvypa ywwoews...els txiyraow... 
els cardAnby 


5. 18 drpéwrous duduwrous dveyxAhrous 

19 MH EXONTEC KTA 

22 by linydpacas rq reply rot xpiorov 

gov aipant 

28 dwapaddéyiore 

10 
TIACHC NOCOY ATA 
P. 14. 25-33. 

as roy évrws dwra Oedr 

27 Tov pdvoy dyévyynroy 
15 

28 dyapxoy ... rdw sdoys alias xa 


yevdoews xpelrrova 26. 27 


Tov dvevde a1. 4 
20 
33 pévos 7@ elvar wat xpelrraw wavros 


pO pov 
P. 15. 


2 abrdv 8t spd wdyrow aldvew yevvioas 

25 ... uldy povoyeriy Ad-yow Gedy coplay 

(@oay mpwrdroxoy xdons xriceos 

dyyeAov ris peydAns BovdAfjs cov 
dpxrepéa cov Baoirda 


30 


35 
3 Bovatnoe cal 8uvdpe 


49 6 xipov xdons vonris Kal aloOnris 
gvoews 


7 8: abrot rd wdyra sexoinxas «al 8:° 


abrov rijs xpoonxovons spovolas rd 
45 Aa dfiois, cp. 19. 8 


Introduction 


Cp. vi. tr § 1 ob Eyracroy 4} dAvcxroy 
dAAd &a vdpyou eal epopnraw Knpvo- 
odpevoy: Trail. 6 

viii. 47 epil. 

li. 61 § 4 also of individuals 

Vv. 17 § I rous r@ riply atpare rou Xpo- 
Tou éfnyopac pévous 

Magn. 3 Tov pi duvdpevoy wapd Tivos 
wapahoyioGnvas 

See on 19. 26 


V. 12 § 3 wept rou dvros Oeod 

Ant.14 6 dv pbvos dylvvntos: Hero 6, 
Philip. 7: vi. 10 § 2 

vi. 14 § 1 ob« abrairioy wai abroyévebAov 
... GAA’ dlecoy wai dyapxov: cp. 
vi.8 § 2 

vi. 20 § x dvevde}s txdpxoy Tp duce. 
Cp. Philip. 9 

vi, 11 § 1 ob Sedrepow Svra «wal tplroy 
4) wodAroardy dAAA pdvov didias 


v. 16§ x rdv pd wavrow [aldwew] ef 
abrov yevynbévra vidy povoyevR 
Adyor Gedy : Philad. 6 Ocdv povo-yer® 
xal copiay wai Adyor Oeot: Tars. 4 
spurér. w. xr. wal Beds Adyos «al 
abrds éxolnoey ra wdvra: Smyrn. 
Oedv wai Xpordv ‘Incovv Tov xporrd- 
roxoy kai psvov rp pice Tov narpds 
dpxtepda: v. 20 § 5 wvpov BactrAda 
xpiriy vopobbrny dyyeAov Tov war pos 
povoyeriy Gedy. Cp. ii. 24 § 2, vi. 
Ir § 3, &c. 

Vv. 7§ 106 duvdpe ... wapayayuy, § 11 
Bovdjoa povy ... mapipyayev... 
wdyras dvacryoe OeAnpaTt. Cp. vi. 
27 § 5 yrouyp ... BovaAtoe 

Philip. 5 6 wédat piv xdoay alaOnriv cal 
vonTiy puvow xatagxevdcas ywdpy 
warpés: sb. 11, Philad.5, Smyrn. 8 

Vii. 25 § x 3 ob wal rd savra twoinoas 
xal raw Sdaw xpovoeis: Philad. 9 
3° of 6 warip rd wdyra wenolnxey «at 
raw dAcw spovoe, Cp. ii. 44 § 2 


The Syrian Rite 


ro 6 Geos wal sarip Tou povoyerous viov 
cow 

II 7a yxepovBly wal rd cepagly, alavas 
re wat orparids, Suvdyes re «ai 


dfovolas, dpxds re wai Opdvous, dpy- 
ayyéAous re wat dyyéAous 18. 25 


17 -yropy pévy .. . kaTackevdcas 


19 els dyawavaay... els dpyds ... els 


alvoy xrAv 
P. 16. 


1 db ovornodpevos 


4-7 word ply... wore 3é 


20 elwas ydp rH of coglg Toimcwmen 
“Tr 


23 wemolnsas atroy tx Yuyfs ddavdrov 
wal obparos oxe8acTou Ths piv tx 
Tou ph Syros rou 82 ix raw reaodpouv 
oraxelew nal 8é8wcas ailrg xard 
pay Thy Yuxny Tiy oyiy dayroow, 
eboeBelas xai doeBelas ida por 


go ws dy 
31 vopov tdwxas abta Euduroy 9. 4 


P. 17. 
1 wévroy pty dyijcas alte ri tfouciay 
wpos perddnpiv 
2 Thy yevow ducras 


4 dpedhoarra 32 ris ivrodis wai yev- 


XXXVII 


vi. 11 § 1 Gedy cal warépa Tou povoyerois 
wal wparrorécov wdons xrices 

Trall,5 (rds dyyeducds) rdfes nai rds Trev 
dpyayyélAow wal orpariay éfadAayds, 
Surduedw re xal kuprorhrow iapopas, 5 
Opévar re ai Ufovoiew wapadAayés, 
aldwaw re peyadeornras THY Te 
xepouBels xal cepagdelys ras bwepoyas 

Philip. 5 xaracxevacas ywipp warpés. 
Cp. on 15. 3, 16. 1 10 

Cp.v. 12 § 1 ra ydpdorpa cat of pworipes 
els gatvow dvOpwmas . . '3d60ncay 


Eph. 18 3 apd aldsvew yervnOels wai rd 
sdyTa yrmpy rou warpds ovorn- 15 
odpevos 

Cp. on 18. 8, Magn. § 

V. 7 § 13 4 Gela yap) paprupe? Ad-yovra 
roy Oedvy rH povoyevee Xpicrg 
Tlomicoomen ard 20 

v. 7 § 12 pd Svra roy dyOparwoy tx da- 
dpaw inolnae Sods abr@ ri pur 
dx rou ph Svros: vi. 11 § 2 Yuxiy 

dowparoy ty pyiy wat déavaroy 
Sporoyouper GAd’ ob Pbapriy ds TA 2 5 
owpara ddd’ dOdvaroy ds Aoyiueny 
wai atrefovciov: Hero 4 rov yap 
"Addy 7d capa tx Tay Teacdpay 
oraxeiav: Eph. 16 was dyOporwos 

6 7d d:axpivey wapd Oeov elAnpds 30 
ATA: Vv. 7 § 9 Saxpives 32 rods 
evoeBets tx Tar doeBav 

ii. 41 § 2, 57 § 2, Magn. 3, &c. 

vi. 20 § 2 Toy vépor roy in’ énod TH UTE 
xaraBAnoivra aaow dvOpuros : vii. 36 
26 § 1 ywdpov Kxaradurevoas Tails 
Yuxais huey 


vii. 26 § 1 7d mpds perddAnfiy ebrpericas 
dyOpwros 40 

vi. 7 § 2 (rdv "Addy rp yedoa Tov ~vAOU 
vhs war’ éwaryyedlay a0avacias ¢- 
orépnoer), dwaeiy iv. 6 § 3, vi. 28 
§ 5, vii. 6 

Trall. 10 rot dpxexdxov Spews Tov 8d 45 


10 


15 


35 


go 


35 


40 


45 


XNXXVHI 


odpevoy dwn yopeupvou capwou dwary 
Spews wal cupBovrig yuvaseds 


11 mpds dA‘yor 
wadsyyeveciay 
(ony &f dyaordceans tanyyeddw 


15 "ABW... Kaly... 20... «7A 
16 rov d8eAgorrévou Kaly 

17 ws évayous 

19 wAnpwrhs 

aa éMarar@N 7H KOCMG) 

Toy wodvrAay ‘Ivf 


12 


Tou dpxexaxou Spews 


P. 18. 
a els wAnGos 
7 wapapOe:pdyrow 19. 12 
8 rdv dvousdy vdépor 
riy xtiow wort pey abréyaroy vomu- 
odytov wore 8t wAcioy f Se Tipn- 
cayray 


10 ov efacas 


II wpds BOHOEIAN TOU puowKoOd Toy ypas- 
Tov NOMON AEAWKAC 


13 Thy woAvVOcoy wAdYNnY 


15 rovs Alyumrious SexawAfyy tripo- 
phow, Odracoay dkeAay “lopandiras 
deBiBacas, Alyuerrious trididxfayras 
bwofpuxious lxéAacas, f0Aq mixpoy 
Udep t-yAvcavas, lx wérpas dxpordpov 
Bdwp dyéxeas, tf obpavot rd pdvva 
boas, rpopiy if dépos dpruyouir pay, 


Introduction 


Ths yuvascds dwarhoaryros ‘Addy : 
Smyrn, 7 row dpxex. svevparos TOU 
roy "Adds &d ris yuwacds rips 
dyroAfjs tf@oavros. dyeAyoayra cp. 
éuddaa iv. 11 § 3, viii. 46 § 2: 
dwayopeda i. 3 § 4, iv. 7 § 2, vi. 28 
$ 3: oupBoudla ii. 44 § 2: tfabdw 
ii, 20 § 4, a1 § 1, 40, vi. 8 § 1, 
Philip. 11, Smyrn. 7 

v.7§ 6,ii. 22 § 2 

Cp.v.7§9 

Vii. 25 § 1 éwnyyeiAm hyuiy rip dydoracw 
Tay vexpay 

Cp. ii. 55: vi. 12 § 5 

Philip. 11 rdv dyOpewoxrévoy Katy 

v.4§ 1 ds dvayns: Philip. 3, 11 

Philip. 7 

vi. 30 § 5 TO xbdop 82 réA0s éxd-yovros 

Ant, 10 roy rAnrixéy "IB: v. 7 § 14 
6 waprepixds *IWB 

See on 17.4. Cp. vi. 7 § 2 7dr xaxotpyor 
Equy 


vi. 27 § 2 mpds yéveow wAnGous 

Cp. v. 12 § 3 lovdaied) wapapbopa 

i. 6 § 3, Vi. 19 § 1, 22 § 4, 23 § 1 

v. 12 § 2 ri 82 criow Hn wAcicy Oav- 
pacayres wai wort pey pooyoroh- 
cayres ws ty tphyp wore 32 roy 
BeeAgeyap xpookuvovyres: Magn.5: 
vi. 6 § 1 &€ abropdrov 8 dpopas 
Adyoyres ra dvra ovverravas 

(ii. 35 § 1), v.7 § 5, vi.24. Cp. (ii. 20 
§ 4), iv. 11 § 3, vi. 27 § 2 

vi. 19 § 1 (AEAWKE NOMON GwAody) Eic 
BoHOeIaNn Tov gvoiwxov. Cp. on 18.8 

vi. 20 § 3 ris woAvOéov wAdyNS: V.15 §3 
Ti TOAUO, paviay 

vi. 20 § 2 (roy Alyverious 3exanAnyy 
wardfayta, Tov tpvOpdy Oadaccay 
SeAdvra els) Biaupéces vdarow, (rdy 
Rayayorra abrots ty plow tdaros 
ws) imsoy ty wedig, (1dr rods Ex Opods 
abrav «ai tmBovAovs Bvbicavra, 
voy els Méppay thy muxpdy sry 


The Syrian Rite 


oridoy svpis riy yeera wpds parric- 
pov wai oridroy vepéAns hydpas apes 
cmacpor Gadsous 


21 Tow ‘Incow orparrydv dvadelfas 


P. 19. 

7 6 wtpros Hyaw wai Oeds Incots 5 xpio- 
rds ds els rdvra imnpernodpevés oon 
re OG wal warpt airod eis re 
Snpsoupyiay Bidpopow xal xpdéyoay 
warddAn\ov 


XXX1X 


yAvedvayra, roy bx wérpas) dx pord pou 
(carayayéera tiwp els wAnopovhy, 
roy orvAy vepéAns wal OTUAq wupds 
oud(orra abrois) da OdAwos dueTpov 
wal garifowra (xai d8ryowwra) rods §. 
ov eldéras Sxov wopevOwor, (rdw éf 
obpayos payvodorhcayra abrois «ai 

dx Oardcons xpecdorigayra) dgrvyo- 
phrpay: sb. 3 § 1 (rdw (sc. Moses] 
Tiv igvOpdy Oddaccay diypnxéra Kai 10 
ds reixos ra Gdara ivOey cai ivOev 
Racrhoarra cai ws &’ iphuou Enpas 
voy Aadvy Hyyox6ra Kai Bvbicayra). 
@apad nai rods Alyvariove (xal way- 
ras rods) sap’ abraw (yer’ abray, 15 
roy yAvadvayra wryiy abrois) pera 
évAov (wal dx wérpas) dapordpou 
(wpoayayévra avrots G8wp) 8apner, 
(roy Uf obpayod payvotoricarra 
avrots wat) &f dépos (xpeodorpoayra, 20 
Toy oTvAoy supds by wueri els garria- 
pow wai d8rylay wapexdpevoy abrots 
rai) orvAoy (vepédAns els omsacpdy 
hutpas) Bed rdv éf Hrlov proypdy 


Hero 8 ds Mowoijs "Inoot rH mer’ abrov 25 


orparnyy 


Eph. 15 5 xvpros hye wat eds "Inaois 


6 xptords: v.20 § 6 Gedy Adyor 
iwnperotpevoy rh Ge atrov eal 30 
warpt els rijy raw Sow Snyovupyiay : 
Philad. 5 es 5 peolrns Oeot xa 
dyOpdrwow els re Snmuoupylay vonrav 
xai aloOnray xai apdyovay wpéapopoy 
wai xarddAnAoy: vi. Ir § t &va 35 
Snpuoupydvy Biapdpou xriceas bid 
Xporov wsonrhy, roy abrdy spo- 
yonrhy 


TO vopusHy ... epopyrixovs ... ayyéAow ii. 55 § 1 Tovs pera roy vdpoy &’ dyyéAwy 
ea = 
Trall. 8 péddovras Ecov ob8éwa dwdAdv- 
oOa:: vi. 18 § 5 péAAovras Scov 
ovdérm Ovicney 
ebdéencer abrds ywion of 5 Symuovp- vi. 11 § 1 Tov abrdv. eb8oxhcavrTa Kai 
oes dxOphrsow GvOpwros -yevéobai, dvOparrov yevicGa : ii. 24 § 2 ebdd- 45 


40 
15 ped\Advrew Scov ob3éne dwdArAvcbat 


xl Introduction 


6 vopobérns iwd vdpous, 6 dpxepeds 
lepeioy, 5 wotpiw spédBarov 


18 dfevyericaro 
rdv éavrod Gedy xait warépa 
10 20 6 Oeds Adyos 6 dyannrds vids 


QI xara rds wept avrod tx’ abrov spop- 
pnOeloas wpopynrelas tx owépparos 
15 Aafi8 xai "ABpadpu, pus ‘Totda 


20 23 yéyover by phrpg wapOlvov 5 Barddo- 
cow wdyras rods yevveplyous 


24 écapxwbn 5 dcapxos 
25 


as 5 dxpévas yeryndels ly xpdvy yeryéy- 
wnat 
wokirevodpevos dolws xai wadetdcas 
30 brOicpws, wacay yédcov «al wacay 
paraxiay tf dyOpurow dweddoas, 
onpeiad re wat répara ly rq Aa 
wowhoas 


35 
26 NACAN NOCON «TA 12. 28 


27 CHMEIA TE Kal TEpaTa ATA 
28 5 tpigaw wdyras rots ypy(orras 
Tpopiys 
40 29 EMTITAGN TAN &TA 
31 70 OéAnpa cou éwAfpave 
32 wcaropOdcas 
P. 20. 
1 dpxseplew Yevdaripow wal dact wapa- 
45 yépou spodocig 


anoev bx yuvads abroy yerynOjva: 
téy wonriy dydpds xal yurvaeds: 
vi. 22 § 4 «al byévero 5 vopobérns 
abrés wAfpwpa vépou: Philad. 9 
obrds tore... 7d lepeiow (cp. ii. 48 
§ 9): ii. 20 §5, Philad.g 6 wouphy. 
With yrayp of cp. on 15. 3 

ii, 12 § 9, vi. a2 § a 

v. 6 § 6, 19 § 6, vi. 30 § 5 

ii, 24 § a row vidwy roy dyasnrdy Toy Oedy 
Adyov: iii. 17 5 povoyerns Oeds 
5 dyamnrds [viés]. Cp. v.19 § 3, 6 

Mar.-Ign. 1 t« owépparos Aavei3 sai 
"ABpadp ward rds wept abrovd ta’ 
avrov wpoppnOeloas gavds mwapd rou 
TOY spopnTaw xopov: Rom. 7 éx 
owépparos Aaveld xal’ABpady: vi. 11 
§ 3 ‘Inoots 6 xpords b EF loyda dNa- 
teiAac (Heb. vii. 14) 

Trall. 11 ddnOas yéyovey ty phrpg 
6 wavras dyOpdrwous by uhrpg da- 
wAdrrov, kanAdoouy vi. 11 § 2 

Eph. 7 4 Adyos odpé tyévero, 6 dodparos 
dy odpari, 5 (dwabis) ty (wabyT) 
compari,  dBavaros ty OvyTd chpart, 
4 (an) évy pOopg. doap«os vi. 26 § 2 

Polyc. 3 (rév dxpovor) ty xpévy 


Magn. wods:revoapévy dciws wal wacay 
vécoy wat padaxiay Oepasevcarn: dy 
T® Aa@P wali onyueia nal répara 
wohoayr: tx’ evepyeoig dvOpdmow : 
vi. 11 § X wodsrevoduevoy dyev 
dpaprias: viii. 1 § 4: Smyrn.1, 6: 
Trall. 10 

viii. 1 § 3 Philip. 5, Magn. 11 

Magn. 11, Trail. 10 (both of our Lord) 

Philip. 9 rov rpépovra wéyras robs rpophs 
Seouévous 

iv.§ § 2 

(v.1§ 4). Cp.v. 19 § 6, viii. r § 4 

iv. 2 § a, v. 7 § 15, vii. 3r § 2 


v. 18 § 2 bwd Yev8artpow lovdalay : viii. a 
§ r Kaidgas 5 yevddv. dpyiepeds : 


The Syrian Rite xli 


2 TOU Tiv xaxiay vooheayTos 

3 twoords of ovyxophoe wapadsobe's 
WaAdry rh tyepder nal xpideis 
6 xpris wal xaraxpbe’s 5 cwrip 
cravpy wpoondAd6n 6 dwabhs xai 
adzidavey 5 rp pice: dOdvaros «al 
trdgn 6 (wowords 


6 tva wdOous Avoy Kal Gardrov if éAnra 
rotrovs &’ obs sapeyévero wai pity 
va Seopa rou RaBdAov wai pborra 
Tous dvOpisrous ix ris dwdtns abrov 

9 wal dviory be venpiw 15 rplry tulog 
wai Téeccapaxovra fpepaw ovvika- 
sphpas trois padnrais dvaggby els 
Tovs obpavods xai txabicOn ix defi 


Gov Tow Gov cal warpds avrov 


13 dw 8: fyuas brépever 


19 Opurrépevor 


P. ar. 
I ebxaporovrres ...&¢' ols xarntiwcas 


4 od 5 dvevders Geds wai eb8oxhans by 
abrois 


6 TON MAPTYPA TON TAOHMATOON 


V.14 § 5 cuvédpcoy wapardpan: Trall. 
Io bad raw Yevdoiovialew: Magn. 3 
pevdolepeis. wpodoota v.14 §5,15§1 

vi. § § 1 eaxdévoray vooovow 27 § 3 

Magn. 11 1d wd8os trocrdyn Kal apds § 
Tay xporoxrévew lovdalew éni 
Noyriov WAdrov fyepdvos xai “Hpd- 
Sov BacrA das wai cravpdv bwopeivarri 
wai droGaydéyri ; ii. 24 § 2 ovvexwpn- 
oe wabeiy tov rH dice daly: 10 
Trall. 10 twd . . . ThAdrtov rot Hye 
pévos 6 xpris éxplén . . . carexplén 
koravpdin dAnOGs ... dwldavey 
dAnOais wal irdgy: Philip. 7 craupy 
spoonrdmaba Tov Gvapxoy rivos ovy- 15 
xephoarros obt ix elxeivy. Cp. ii. 

59 § 2, v.20§ 5 

ii, 24 § 2 Swos rovs twoxe:pévous Gavdry 
péoyra: Gavdrov : ii.35 § 1 (éppucaro 
ipas xtvpios) ris SovAclas Trav ese 20 
cdxroy Seopa. Cp. vii. 30. 

Trall, 9 «ai dvéorn 8a rp hpepow ... 
wal reccapdxovra fpdpas ovvdkarpi- 
as rois dwooréAas dvedhpOn wpds 
vow Tlarépa wal txdficey bx 8efiow 25 
abvrov: viii. 1 § 4 wal dvéorn da 
Tpav hyepay wal perd tiv dyd- 
oraow Teooapdxorvra hyudpas wapa- 
pelvas rois dwoordéAos ... dvedA pon 
wpds tov dwocreiAarra abrdv Oedv 30 
wai warépa tx” Hleow abradv: cp. 

v. 7§ 18, 19 § 6, vi. x11 § 1, 390§ 5: 
Magn. 11 

iii. 19 § 2 wAnyds Kal oravpdw &’ hyas 
bwopeivayros. Cp. Magn.11, Eph.16 35 

Philad. 4 els yap &pros rois xaocw tpipbn 
(of the Eucharist) 


vii. 30 (ebxaporovrres). . . wai (ifopodro- 
youpeva) td’ ols evepyérncey 4° 

vi. 20 § I (ob ydp Ovorcw Séera: eds) 
dvevdens imdpxow TH pice dAAA... 
evdoxay én rais Gvotas abray 

Vv. 1 § 2 (ris paprupias THY wabnparwr 
atrov): Rom. a ray tavrov wa@n- 45 
parow pdprupa 


xl 


9 ddhécens . .. TUX WEL 
avevparos dyiou sAnpwbwow 
1x d£toe rou xpiorov cov yévowrat, (wis 
alawlov Tuxeus 


5 
a2 cogicas svetparos dylov sAnpwoys 


P. a2. 
4 BaciAcion iepAteyma «7A 
a5 dveAXrws 23. 3 
10 30 wdons alaOnrijs xal vonris pucews 
31 drpéwrous dpépwrous dveyxAtrous 
P. 23. 1-6. 
3 dreAcurhrous 
P, 26. 
15 4 Kadwoiwpivew 
5 Ta dyvoovpeva dwoxdAupoy, rd dei- 
wovTa mpocavamAfpavoy, ra b-yvwo- 


Introduction 


ii. 18 § 3 dplcems revfduevon 

Smyrn. 13 wenAnpwpévoar wvevparos dyiou 

Philad. 3 dfvor (‘Inood Xprorov) -yerdpevor 
carnpias alewioy ruxwow : Sueyrn.6 
(ans alewiou ob revferas 

Eph. 4 coguodivres bed rot wvevparos 


(ii. 25 § ro), ili. 15 § 6: Phslad. 4 
vi. 19 § 1: Eph, 11 

See on 15. 6 

See on 12. 18 


v. 784 


Vv. 14 § 6 wabocinow 
Cp. ii. 6 § 7 rods dyvootrras Bi8doxere, 
rovs tmorayévous ornpl(ere, rovs 


20 13 Tovs veoreActs BeBaiwcoy 


35 


30 


40 


péva kparuvoy .. 11 Ta wewAammpéva 
érlor peor 


wewAarnpévous imorpipere 


v. 6 § 3 (rods veopwriarovs) BeBa:ovpev 

Cp. vi. 27 § 2 pe) by réay & (of the Holy 
Ghost) 

Cp. Pahp. 5 row rp gvoe drpewrow (of 
the Son) 

Cp. Trall.9 rav dowpatroy piceow : ii. 
56 § x al éwoupdma: pices. 


25 6 réwos pd) weprypapdpuevos 


28 6 dice dyaddolwros 


30 Aoy:xais Giceow 


(4) There is the same large use of Scripture, both in strings of quotations (see 
esp. 6. 15-30: 9. 2-16: 12. 10-31: of course the usual formulae of quotation 
are not to be expected in prayers) and in series of examples (17. 15-18. 21, 
with the characteristic use of epithets and titles (17. 16, 23, 27, 31: 18.11: 
20. 4: 27.1), as well as a great deal of scriptural language worked into the 
text. The quotations which occur elsewhere are noticed in the parallels above : 
some of them are noticeable, p. 5. a2: 12. 19, 28: 18. 11: 19.27: 21.6. (5) 
Most of the theological characteristics reappear: 5 ydwos dAnOwds Oeds 5.15: 
Taw Srav Kipios 5. 17, 8écwora raw SAwv 9g. 2 (not Oeds Trav SAaw: and as in the 
rest of vii and viii, except viii. 47 epil., 6 éwt wayray eds is not used): Oeds povo- 
yerhs 6. 28: Oeds Adyos 15. 4: 19. 20: mpwTdToKos wagons KTiDEwsS 15. 4: 19. aI: 
the ‘service’ of the Son is put emphatically 19. 7 sq. as in v. 20 § 5, cp. I9. 16: 
and the operation of the Father ‘through’ the Son is strongly marked 5. 18: 
7-173 9.4: I@ 11: 15. 2, 7-11: 16, 28 (cp. iv. 13, v. 7 § 15, Vi. 11 § 1, &c.) 
and 6 6eds wai sarip rov xporov and the like are common, 5. 16: 15. 10: 
19. 8, 18: 25. a9: and sais is used of the Son a5. 30: 97. 10, cp. viii. 47 epil.: 
while the liturgy shares with the Epistles the common use of dyévvnros of the 
Father (5.15: 14.27, 32), and of 6eds absolutely of the Son (9.17: 19.2: I9. 7; 


The Syrian Rite xliii 


18: 24.7). Our Lord’s highpriesthood 15. 5: 19.17. ‘O wapaxAnros of the 
Holy Ghost 5. 17 (the ‘ witness ’ does not appear: and there is no commemora- 
tion of the Holy Ghost where it might be expected in the Thanksgiving, p.15: 
indeed the mention of the Holy Ghost is for the most part incidental). The 
denial of our Lord's human soul is wanting, but it may be noticed that the soul § 
is not mentioned in 19. 15-25, where the odpf is twice alluded to (in vi. 26 
§ 1, where alone in i-vi the compiler’s heresy appears, the meaning of t« yuyqs 
wal o&paros might escape notice were it not made quite explicit in pseudo- 
Ignatius). There is an implicit antignostic polemic in 12, 11-13: 14. 99-15. I: 
26. 29-27. 2: creation and providence are characteristically combined in 15. 7-9: 10 
19. 8 sq.: baptism to the death of our Lord occurs only in the deacon’s 
suffrage 7. 6, where however it may be an addition of the compiler’s: and 
naturally the sabbath is not dwelt upon (but it is emphatically commemorated 
in the thanksgiving in vii. 36). 

If the thanksgiving in vii. 33 sqq. be compared in detail with the prayers of 1§ 
the liturgy the impression will be confirmed that both are by the same hand 
and this the hand of the compiler. It will have been noticed that there seem 
to be no important parallels between the commemoration of creation (15, 
15-16, 17, and vii. 33 qq.) and the compiler’s work elsewhere. This is accounted 
for by the absence of occasion for such description elsewhere, while here no 20 
doubt it corresponds to and is occasioned by the practice of the church. 


We conclude therefore that the Clementine Liturgy is con- 
structed on the Antiochene scheme and includes the Antiochene 
diakonika, worked over and expanded by the compiler of the 
Apostolic Conshiuhons, who is also the pseudo-Ignatius, and 25 
filled in with prayers which, whatever sources they may 
include, are very largely the work of the same compiler. 


It will be seen that, according to this analysis, the compiler in filling in the 
traditional scheme with matter substantially of his own composition has only 
done what was presumably within the competence of any bishop in the 30 
exercise of his sus Iiturgicum., Other analyses of sources have been proposed, 
but mostly without regard to the literary affinities of the liturgy with 4 C. and 
pseudo-Ignatius on the one hand and with S. Chrysostom’s quotations on the 
other. They are based mainly on certain inconsistencies, real or apparent, in 
the text. Dr. Probst in Liturgse d. drei ersten christlichen Jahrhunderte Tiibing. 35 
1870, pp. 2763qq. notices (a) the inconsistency between 13. 26-30 referring to 
the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of 
a later origin: (8) the rubric 23. 13 and the following litany as to which he 
asserts that «npygcirw cannot apply to the recitation of the litany, while a litany 
in this position is otherwise unattested in early writers. Accordingly he con- 40 
cludes that two documents have been combined, the line of division running 
between 23.13 and 14, and that 13. 5-a1 is an insertion in the first document 
due to the editor. Brickner in Theol. Studien u. Kritiken 1883, pp. 1-32 notices 


xliv Introduction 


(a) the inconsistency between 13. 36 sqq. and pp. 3-9, which it seems to repeat, 
(8) the repetition of the intercession, pp. 21-23. 9-12, (y) some inconsistencies 
of terminology. He concludes that the editor had before him two complete 
but divergent liturgies, which he selected and combined, 3. 3-13.23 and 23. 13-27. 

5 14 belonging to one document, 13. 16-23. 1r to the other. Kleinert in the same 
no. of Theol, Stud. «. Krit. pp. 33-52 contends for three documents, (a) a rubrical 
scheme reproduced by the Egyptian document Append. A 1, which is prior to 
A.C., (8) an éricxoros-document, the source of all the prayers rubricated with 
éwioxowos, (y) an dpx:epeds-document from which are derived the prayers rubri- 
to cated with dpytepeds : and he finds differences of character between the two 
latter. A writer in the Church Quarterly Review a7, April 1882, pp. 37 sqq.- 
postulates three documents at least, one covering 3. 2-13. a2 and perhaps 23. 13 

to the end, the second 7. 3-26 inserted in the first, and the third the passages 
rubricated with dpxcepevs ; grounding his view on the inconsistencies and on the 

15 theological character of the dpy:epets-passages with their implied anti-valentinian 
polemic. These theories could not be adequately discussed apart from liturgical 
considerations, for which this is not the place. It is sufficient to say here (r) 
the most serious difficulty is that of the relation of 13. 25-32 to the preceding 
dismissals &c.; but it is possible that the difficulty existed in the compiler’s 
20 rubrical source, whether that source was a written document or the practice 
of his church: in other words, the simpler dismissals &c. may have been 
already in the latter half of the fourth century merely a survival, deprived of 
their significance by the development of the more elaborate forms. It must be 
remembered, and these critics seem to forget it, that on any supposition the 
35 editor was describing with whatever freedom what was continually before his 
own eyes and those of his readers, and the last place in which to look for 
gratuitous incoherencies in practical directions is in a work where the author 
has so free a hand, unless it be supposed that the inconsistencies would justify 
themselves as corresponding to something in current practice. And in fact 
3o there is some trace of such inconsistency in S. Chrysostom’s allusions to his 
own rite: see p. 473. 20-23 and note. (2) Inconsistencies of terminology can 
be explained : (a) the figurative edyov,o: 11. 3 is as natural in a prayer as doxnral 
25.3 is in a rubric, (8) the same explanation is applicable to xepa(dpevor a2. 19 

as compared with évepyovpevo: 5. 31, S&cc., and besides yeua(ou. is characteristic 

35 of the compiler (see above), whereas évepy. occurs only in diakontka, (-y) iampecia 
1o. 28, as abstract and appropriate with daxovia, as comp. with éwodkdxovos 22. 1 
&c., has already been noticed, and again imp. occurs only in diakonska, (8) 
dpxiepevs 12. 9 and 14. 9-24 as comp. with ésicxowos elsewhere may be only an 
accidental variation (cp. ii. 57, where éwiox., lepevs and dpxeep. are used indiscrimin- 
40 ately), while dpxcep. is characteristic of the compiler (see above), who is perhaps 
alone in using it in this sense at so early a date (and it is likely that the condi- 
tions of the fourth century would first give rise to its use), and it only occurs 

in immediate connexion with what we have seen reason to believe is mainly 
the compiler’s work, except in 14. 12-20, where he has almost certainly inserted 

45 it, for it does not occur in the corresponding passage of Can. Hsppol. and the 


The Syrian Rite xlv 


sahidic (p. 463. 16 sqq.), while the ethiop. has épisképds. (3) The internal 
difference in the character of the prayers is imaginary, except in so far as they 
are severally appropriate to their occasion : of course there is more scope for 
the expansion of theological ideas in the Thanksgiving than elsewhere ; while 
the antignostic polemic is a marked characteristic of the compiler of 4.C. (4) § 
Dr. Probst is wrong as to facts: «xnpuooéra 23. 13 is the technical word in such 
a connexion (see below p. 524 n. 8), and in fact it is so used 7. a7; while there 
are traces of a litany like that of p. a3 in S. Chrys., see p. 475. 1-9 and note: 
cp. p. 533- 3, 57: 62. 8 sqq.: 97. 7 Sqq.: 138, 19 sqq. Thus the grounds for 
discrimination of documents on these lines are insecure, while the inconsistencies 10 
in the text, such as they are, are accounted for in the distinction adopted above. 


It follows further that prima facie no significance whatever 
in point of date or of geographical range can be claimed for 
the Clementine Liturgy larger than that of the Syrian rite 
generally, as represented e. g. by S. Chrysostom’s Antiochene 
writings, and that its main value lies in its filling out in detail 
the outline derived from the Syrian writers of the fourth 
century; while as to origins it presents precisely the same 
problems as do the indications of those writers: as a pheno- 
menon to be accounted for it is simply co-ordinate with 
Appendix C. . | 


Its claim to a larger significance must be established, if at all, on other con- 
siderations than those hitherto dealt with: but such other considerations do 
not belong to this place. The most elaborate work on the subject is Probst 
op. cit., which is an attempt to show that it approximately represents the liturgy 25 
or at least the anaphora of the whole church throughout the antenicene period. 
See the summary in Bickell Messe u. Pascha Mainz 1872, pp. a9 sqq. The 
writer in the Church Quarterly Review, 27, pp. 41-47, contends for the early 
date of the dpy:epets-document. At this point two remarks may be made on 
both of these essays : first, that both ignore the literary relation of the liturgy 30 
to A.C. generally and to the pseudo-Ignatian epistles, whereas this relation 
puts at least some of the marks of antiquity in a new light and shows that they 
are the antiquarianisms of the compiler: and secondly, that parallels quoted 
from earlier writers, while they may indicate the sources of the compiler’s 
several ideas, as they certainly illustrate them, prove nothing as to the antiquity 35 
of the prayers in which they are combined. Dr. Bickell of. cé, in his attempt 
to find the origin of the christian anaphora in the jewish paschal ritual, assumes 
Dr. Probst’s conclusions as established: but his argument is equally satisfactory 
—or unsatisfactory—apart from this assumption. 


bod 


5 


Qo 


§ The Clementine liturgy is mentioned, perhaps by Leontius of Byzantium 40 
(fl. 531) in ¢. Extych. et Nestor. iii. 19 (Migne P. G. lxxxvi 1368 c) under the title 
4 trav dwoordAaw dvapopa, and in (S. Proclus} de traditione divinae missae (1b. xv. 
849 8), of uncertain date. After Nicetas Pectoratus ¢. Latinos (sb, cxx. 1017 CD, 


xlvi Introduction 


IOIQC, to20D) in about 1054, the Constitutions seem to have been neglected 
until their publication in 1563 (Ueltzen p. xi, Funk p. a), but the liturgy is 
quoted in the eleventh or twelfth cent. by Nicolas of Methone in de corpore ef 
sanguine Domini (Migne P. G. lxxxv. 514 D) and in the fifteenth cent. probably 
5 from Nicolas by Mark of Ephesus de corp. ef sang. Dom. (sb. clx. 1080 B) and 
Bessarion de sacramento Eucharishae (1b. clxi. 500 D, 514. CD, §17 D). The frag- 
ment (=p. 20. 13-21. 8 below) in Bodl. Mise. graec. 134 f.951 b and Paris Suppl. 
graec. 343 f. 94 (both of the sixteenth cent., written by Constant. Palaeocappa) 
also seems to be derived from the tract of Nicolas of Methone, which is con 
10 tained in both these mss. 
The Clementine liturgy apart from A.C. was printed in 'H @¢ia Accrovpyla 
Tov dyiov . . Mdpxov Paris 1583, pp. 71 sqq. (no doubt from ed. 1563); in Daniel 
Cod. ht. iv. pp. 48-79t and in Neale Zhe Liturgy of S. Clement Lond. 1858 
(both from Cotelier’s text). Lebrun Expiication iii. pp. 76-98 gives a French 
15 version: Neale The Liturgies of S. Mark &c. Lond. 1859 (Neale and Littledale, 
1868 &c.) an English, and Probst Lit. d. drei ersten christhichen Jahrhunderts 
pp. 258-275, a German version. On the liturgy, besides the authorities already 
alluded to, see Cotelier’s notes on A.C. viii in SS. Patr. Apostol. Amstelod. 
1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. siber d. 
20 Konstt. u. Kan, d. Apostel Tabing. 1832, pp. 106-112, Daniel #.s. pp. 42-48 and 
notes below the text pp. 48-79. 


2. The order of the Liturgy in the second book. 


Of the two chapters, 57 sq., given below, the greater part 

of 57 §§ 2-11 and of 58 belongs to the Didaskala, and has only 

a5 been worked over and slightly modified by the compiler ; while 

57 §§ 5 sq., 12-14, belongs entirely to the compiler. In other 

words, the body of rubrics, p. 28. 1-29. 22 below, belongs 

mainly to the Didaskala ; while the whole of the order of the 

service, pp. 29. 23-30. 41, except a part of the rubrics p. 3o. 
30 1-12, is the interpolator’s. 


In the rubrication 28. 1-29. a2 the principal modifications are in the following 
passages: 28. 1-12 derived from Didask. 12 and in your assemblies in the holy 
churches assemble with all becoming decencies and appoint places for the brethren 
carefully. And in reverence for the presbyters let there be a place set apart on 

35 the east side of the house: and let the throne of the bishop be set in the midst of 
them and let the presbyters sit with him. And again on the second east side of 
the house let the lay men sit, for so tt ts required that on the east side of the house 
should be seated the presbyters with the bishops ; and behind, the lay men, and then 
the women. The changes here are mainly the insertion of (1) the figure of the 

40 ship and its crew, apparently from the Clementines, Ep. Clem. ad lac. 14 (Cotel. 
i. 609), (2) of the sacristies and the deacons’ vestments, (3) of the duorkcepers, 
cp. ii. 25 § 12,98 § 2, vi. 17 § 2 P. 28 12-14 from and let the other (deacon) 


The Syrian Rite xl vii 


stand outside at the door and let him observe them that enter: and afterwards when 
ye offer let them minister together in the church: 29. 8 from if he ts not willing 
fo offer at least let him speak over the chakce: but if while ye are sitting, &c. Here 
the regulations are simply ultered by the interpolator. 

In the liturgical order (1) p. 30. 1-10 is derived from Didask. 12 that when ye 
stand up to pray the leaders may stand in front, and behind them the lay men 
and then again the women. For tt ts required that ye pray towards the east, as ye 
buow sf 33 written O sing praises unio God who nideth on the heaven of heavens in 
the east. But of the deacons let one of them stand continually by the offerings 
of the eucharist. (2) The rest is independent of Didask. except in so far as 
certain points are alluded to elsewhere: ii. 39 §§ a sq.=Didask. 10 (the 
bracketed words belong to Didask.) (ds rots tOnnovs dwéray OfAwor peravoeiv xal 
imorpéges le ris wAayns els taxAnoiay wpoodexdpueba Saws rou Adyou dxovwo, ov 
May cavenovpey abrois Expt Tiv oppayida AaBdyres TeACiaO@ow’ obras Kal TOIs TOLOU- 
tos [sc. penitents] péxpis ob peravolas xapwriy mdelf{wow) émirpéroper (elodpyerba 
Sues row AdSyou dxodovres p11) TeAcivs Apdny dwdAowvra:, yh) Koworeirwcar 82 ty TH 
wpocevyy GAd’ ifepyéobacar) pera Tiw dyd-yvoow rot yépou xai Trav spopnray Kal roU 
esayyeAlou (Gres) did Tov Ufidva: bmBeAriobvG: Tiv dyacrpogiy Tov Biov crovdd- 
forres wepi rds cuvdfas dwavrqy donudpa: wal (17 Sehoe:) cxodAdfay: 54 § I= 
Didash.11 (80 rovro & iwiaxowo:) [sc. in order that your offerings and your prayers 
may be accepted] peAAdvraw (ipa els xpocevyhy dwayrgy), pera Thy dydyracw 
wai THY YaAyy day Kal rip ial rais ypadpais ddacwaXiay (6 iaxovos) éorws wAnoioy 
bpew (pera imrys govis Acyéra Mf Tis ard mvs), ph Tis ty bwoxploca, (iva ldy 
eipeOp by risiv dyridoyia) ovvadhoe xpovobévres (8enOaar) Tov Beod («al S:ardAayaor 
rots GdeApois). (3) There are marks of the compiler’s hand: the apostolic 
fiction 29. 30-36: characteristic words wapaxaAdcity cuupaves dbereiv dwoBddAAQv 
imnpercioba dpxiepeds (= bishop) aupraxds duvyros: passages parallel with his 
work elsewhere, 30. 6 rijs dpxaias vop7s ii. 41 § 2: 33. 7 d0erhoas ... dweBAnOn 
see above on 17. 4: 30. 11 dwpperovpevos perd poBov Tars.g: 30. 14, ii. 54 


5 


10 


§ x above: 30. 17 B30Alws ds KrA v. 14 § 5 [S0ds 7d] BdAroy PlAnua: 30. 38 30 


os Bacwéas odpari vi. 30 § 1 Tv dyTiruwoy Tou BagiAciov owparos . . ebxapioriay : 
the use of Scripture a9. 38: go. 6, 17, 25 sqq. 


Thus the body of rubrics relating to the ordering of the 
congregation is substantially derived from the Didaskalia and 


belongs to the first half of the third century: the liturgical 35 


order is the compiler’s and is of the latter half of the fourth 
century. 
The corresponding arabic and ethiopic is in cap. 10 of the respective Didas- 


kaliae: see ms. Bodl. Hungtingt. 31 ff. 88b sqq.: Platt The ethiopic didaskalia, 
Pp. 93-98 (eth. and eng.). 


40 


xl viii Introduction 


B. THe GREEK LITURGIES 


1. Lhe Liturgy of S. James 


1. The Printed Text. 
AEITOTPIIAI TON ATION TIATEPON ‘IaxwBou rov awoordAov kat aded- 
5 pobéov, BaciAelov rov peyddou, “lwdvvov rod xpvcoorduou Parisiis ap. 
Guil. Morelium 1560. 
The origin of this text of S. James, which has become the fextus receptus, 
is unknown. It is reproduced in Fronto Ducaeus Biblioth. vet. patrum t. ii, 
Paris 1624: in H @EIA AEITOYPIFIA TOY ATIOT IAKNBOT TOY ANOSTOAOT: 

10 éerdOnrat wapd Tp lepa rav pidrav fuvaplk. EN TH ZAAAKATH Venetiis 1645: 
in J. A. Fabricius Cod. apocr. N. T. p. iii, Hamb. 1719: J. A. Assemani Cod. 
liturg. eccl. univ. t. v, Romae 1752; W. Trollope The greek liturgy of S. James 
&c. Edinb. 1848: J. M. Neale Tetralogia liturgica Lond. 1849, The liturgy of 
S. James Lond. 1858: H.A. Daniel Cod. /it. eccl. univ. in epit. redactus t. iv, Lips. 

15 1853: Neale and Littledale The greek liturgies Lond. 1858. Also (Bp. Rattray] 
The ancient liturgy of the church of Jerusalem, being the liturgy of St. James freed 
Jrom all later additions ... with an english translation, notes 1744: Bunsen Analecta 
antenicaena iii, Lond. 1854 (the anaphora omitting all that is not common to the 
syriac with the greek). 

20 =A Latin collection generally corresponding to the greek above was issued in 
the same year: Liturgiae sive missae ss. patrum lacobi apostoli et fratris Domini, 
Basilit magni e vetusto codice latinae tralationis, Ioannis Chrysostoms interprete 
Leone Thusco . . . Parisiis ap. Guil. Morelium 1560, Antwerpiae ex officina 
Christophori Plantini 1560, and again Antwerpiae in aedibus Ioannis Stelsii 

25 1562. The version of S, James was reproduced in Bibhioth. ss. patrum Paris 
1575 t. iv, Paris 1589 t. vi: Magna bibhtoth. vet. patr. Colon. 1618 t.i: Brbhoth. 
vet, patr. Paris 1624 t. ii: Maxima biblioth. vet. patr. Lugdun. 1677 t.i: Fabricius 
and Assemani #.s. English translations in T. Brett 4 collechon of the principal 
liturgies Lond. 1720: Rattray «.s.: Neale History of the holy eastern church: 

30 introd. Lond. 1850 pp. 531-701 (anaphora): Neale and Littledale Zhe sturgses 
of SS. Mark, James... transl. uth introd. and appendices Lond. 1868 &c. (1st 
ed. by Neale 1859): Antemscene chrishan library xxiv, Edinb, 1872. German in 
Probst Liturgie d. dres ersten christlichen Jahrhunderte Tobingen 1870, pp. 295-318. 


J. A. Assemani Codex Liturgicus ecclesiae universae, t. v, 
35 Romae 1752, pp. 68-99, eadem missa S. Jacobi ex antiquo 
mss. messanensi quod nondum lucem aspexit. 
On this text see below under ms. A. Neale Introd. p. 325 calls it ‘the Sicilian 
liturgy.’ 
C. A. Swainson The Greek Liturgies chiefly from original 


40 authorities Cambridge 1884, pp. 214-332, where S. James is 
printed from four mss. (Messanensts, Rossanensts, Paris Graec. 


The Syrian Rite xlix 


2509 and Paris Suppl. graec. 476) with collations of the receptus 
in the margin. 

On the mss. see below A,B, F,D. It is unfortunate that so important an 
addition to materials is marred for purposes of the criticism of the text by 


inexactness of collation, and for purposes of comparison by a perplexing 
rearrangement of the paragraphs in the several columns. 


Dionysios Latas archbp. of Zante ‘H @eia Aerovpyia row dyiov 
evdfouv dmocrdAov "lax@Bouv tov adeAdobéov xai xpwrou lepapxou réav ‘lepo- 
goAvper exdobcioa pera Ss:ard£ews nat onperooeor Zante 1886. 

For this edition, the purpose of which was to eliminate the byzantine 
accretions in the current Zante text and to reorganize the rubrication, the late 
archbishop consulted some mss. in western libraries as well as those in Zante 
and made use of the printed fextus recepius: but its aim was practical, to supply 
a book for use in the celebration of the liturgy traditional in Zante on S. James’ 
day. Accordingly its value lies in its representation of the reformed Zante use, 
and it is of little value for the reconstruction of the text or for the history 
of the rite or even of the traditional Zante use: the editor appears to have 
rewritten the rubrics, In general character it corresponds with the fextus 


vreceplus. 
ii. Manuscripts. 

A. Messina, Library of the University. Graec. 177. Two 
pieces of a parchment roll of the end of the tenth or the 
beginning of the eleventh century, formerly belonging to the 
Basilian monastery of S. Salvator in Messina, containing the 
greater part of S. James, which occupies the whole of the recto 
and part of the verso. Printed in Assemani pp. 68-99 (with 
only the cues of the prayers already given in the receptus), 
Daniel iv pp. 88-133 (from Assemani), Swainson pp. 224-328 
(first col.: complete, from a new collation). 


On the ms. see Assemani pp. xxxviii-xlix, Swainson p. xviii. It has become : 


further mutilated since Monaldini copied it for Assemani in 1749. Its text now 
corresponds to pp. 34. 21 5-39. 12 @, 45. 10 @ to the end of the text below. 
Its most substantial difference from the text below is a long series of com- 
memorations after 57.7. Its date is approximately fixed by the names of the 


5 


oe 


5 


20 


7) 
ce] 


patriarchs commemorated, which indicate 983 (Swainson p. 301: but Matrangas 35 


in the Messina catal. gives ror2). Its source ought to be fixed by the name of 
‘Eneas the apostolic and first of the bishops’ p. 294, and Lydda (Acts ix. 33) 
suggests itself: but Zenas one of the seventy is traditionally the first bishop of 
Lydda (Lequien Or. christ. iii. 581), and there seems to be no tradition as to 


Aeneas. It certainly does not belong to Jerusalem, and its special interest in 40 


Sinai, p. 296, perhaps indicates Pharan, the original see-town of Sinai, as its source. 


] Introduction 


B. Rome, Biblioth. Vaticana. Vat. gr. 1970 ol1m Basianus 
cryptoferratensis 1x. Parchment, thirteenth century, containing 
S. Chrysostom, Presanct., S. Peter, S. Mark and S. James. 
S. James is printed in Swainson pp. 214-330 (second col.); 

5 notes of variants in latin in Assemani pp. 400-408, and thence 
in Daniel iv, pp. 88-133. 

On the ms. see Batiffol L’abbaye de Rossano Paris 1891, pp. 51, 75. 84; 
Assemani p. 998 sq.; Renaudot i. p. 116 (ed. 1847); Swainson pp. xv sqq. 
Its text is of the same type as A. Among the living it commemorates ‘ our 

10 patriarch’ unnamed (p. 280), and among the dead the latest patriarch of 
Jerusalem commemorated (p. 294) is Orestes who sat 995-roto c., the latest 


of Antioch (p. 296) Theodosius who sat c. 1075: the text therefore seems to 
be of the eleventh century. No bishop is commemorated: it therefore 


probably belongs to Jerusalem. 
C. Rome, Biblioth. Barberina. MS.vi.10. Paper, sixteenth 
or seventeenth century, fo. Unpublished. 
The armorial bearings in the title indicate that it was written for a Barberini. 


It is frequently corrected by a second hand. The text is closely akin to B, and 
since the same names are commemorated the two mss. must be nearly related 


20 in genealogy. 

D. Paris, Biblioth. Nationale. Suppl. graec. 476. Paper, 
fifteenth century, containing S. James f. 1, S. Peter f. 35 v. 
S. James is printed in Swainson pp. 215-332 (fourth col.). 

On the ms. see Omont Inventaire sommaire des mss. grecs de la Bibl. Nat. iii. 
25 Paris 1888, p. 267: Swainson p. xxv. Its text is of the same general type as 
the preceding, but has many peculiarities. It commemorates among the living 
‘our father the patriarch’ (p. 281) and ‘our bishop’ (p. 289) both unnamed, 
and among the dead ‘the archbishops’ of Jerusalem (p. 995‘, the last being 
Leontius who was sitting between 1187 and 1193, and it has a suffrage for 
30 pilgrims at the holy places (p. 285): hence its text seems to be of the late 
twelfth century, and belongs to Palestine. 


E.Cairo, Library ofthe Orthodox Patriarchate. Description? 
Date? 


Of this ms. I have seen only a copy, which I owe to the kindness of 

35 the Metropolitan of the Pentapolis, and have no information as to its date 

and character. Its text is of the same type as the foregoing and is in some 
points akin to D in particular. It contains no indication of date or provenance. 
F. Paris, Biblioth. Nationale. Gracc. 2509. Paper, fifteenth 
century, containing tnfer alta S. James f. 194, S. Basil f. 210 v, 

40 S. Chrysostom f. 231 and Presanct. f. 237. S. James is painted 

in Swainson pp. 215-332 cue col.) and below. 


UF 


The Syrian Rite li 


On the ms. see Omont /nveniaire ii. p. 274, Swainson p. xxv. Its text differs 
from the foregoing chiefly in the shortening of the intercession by the omission 
of the particular commemorations and in containing fewer byzantine insertions. 
The ms. is not a ritual book, and its source therefore may well be much older 
than itself, and such data as it supplies suggest the beginning of the twelfth 
century. John the patriarch (34. 20, 36. 31) may be John IX of Constantinople, 
1411-3134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who 
was archbishop under Alexios Komnenos and died before 1134; the BaoAcis 
(55. 13) John II Komnenos and Irene 1118-43, and the Bacituooa Irene widow 
of Alexios. If this be so, the text belongs to the province of Thessalonica. 


G. Paris, Biblioth. Nationale. Suppl. graec. 303. Paper, 
sixteenth century, fo., written by Constantine Palaeocappa for 
the cardinal Charles of Lorraine, 1554-1574. Contains S. James 
f. 19, S. Basil f. 58, S. Chrysostom f. 89, and a collection of various 
tracts &c. on the mass. Unpublished. 


On the ms. see Omont Jnventaire iii. p. 246, Swainson pp. xxxiii sq. Its text 
is approximately that of the recepius, but Dr. Swainson is wrong in concluding 
that it is the copy from which the edttio princeps was printed. This it certainly 
is not: notably it does not contain the curious lections-rubric of the recepitus*. 
Nor is there any reason for supposing, with Swainson, that it is derived from F. 
It contains nothing to indicate its source or the date of its exemplar. 


H. Oxrorp, Bodleian Library. Miscel. graec. 134. Paper, 
sixteenth century, la. fo., also written by Const. Palaeocappa, and 
apparently, from the frequent occurrence of the english royal 
arms, for Henry VIII. A theological catena including S. James, 
f. 240. Unpublished. 


The text is of the same type as G but not identical with it. It has no 
indication of date or origin. 

In Cambridge Ff. iv. a, ff. 294-7, and in Paris Suppl. graec. 143, ff. 91-94, both 
written by Palaeocappa, are fragments, of which the former (= pp. 51. 6-54. 21 
below) gives a text closely akin to H; the latter (= pp. 51. 6-54. 16) differs from 
both G and H. 


J. A ms. from Zante in the possession of the editor. Paper, 
seventeenth century, probably written in Zante, and evidently 
used in the celebration of the liturgy: small additions and 
corrections in the margin by a second hand. 


The text is of the same type as G and H, but has some characteristics of 
its own. 


® This rubric is as follows: «fra dvaywwonerat defodsuewrara rd lepa Adya THs 
sadaias S:abnans Kai TY xpopynTay Kal dwodelxvuTa } Tov viov Tov Geov tvarOparmnars 
Ta Te WGOn Kal 1) é« vEexpaY dyaoTaais, } €is TOs Obpavols dvodos Kal waA.y % 8evTépa 
avrov pera 8dfns wapovala’ wal Tovro yiverar «a6 éxacrny ty rH iepG «al Oelg 
iepovpyig. 
d 2 


Loy) 


bo 
on 


30 


35 


li Introduction 


K.Carro, Library of the Orthodox Patriarchate. Description ? 
Date ? 


Of this also I have only seen a copy. Its text is almost identical with 
the receptus, and it is distinguished from all the preceding by containing the 
§ curious lections-rubric. So far as its internal character gives indications it 
may be descended from the printed text: but this cannot be decided without 
a knowledge of its date. 


L. Cua, Library of the Theological School. Paper, 
eighteenth or nineteenth century. 


10 ~=6©This ms. has probably perished in the earthquake of 1894 which destroyed 
the Chalki School. A slight inspection led to the conclusion that it was 
probably a copy of the printed fextus receptus. 

§ There was a ms. of S. James in the Library of Strassburg, but presumably it 
perished in the siege of 1870. 


13 The mss. obviously fall into three groups A-E, F, G-L, the 
last being akin to the recefius: and there is some reason 
to suppose that this grouping corresponds to geographical 
distribution, A-E being eastern (Patriarchate of Jerusalem), 
G-L western (Zante), and F intermediate (Thessalonica). This 

zolast has been chosen for the present volume as _ being 
intermediate in character. 

Besides these mss. of the whole liturgy there are two con- 
taining only the dtakontka : 
M. Sina1, Library of the Monastery of S. Katharine. 

25 Graec. 1040. Paper, fourteenth century. A deacon’s /ibellus 
containing the dtakontka of S. James, the Presanctified of 
S. James, S. Chrysostom and the Presanctified of S. Basil. 
The diptychs of S. James are given below in Appendix H, 
p. 501. 

30 On the ms. see Gardthausen Catal. cod. graec. sina:t, Oxon. 1886, p.219. The 
text belongs to the first group, but it differs from the other copies in that the 
paragraphs which appear as diptychs are in A-E incorporated in the celebrant’s 


prayers. The names commemorated indicate that the text belongs to about 1166, 
and that its provenance is Sinai (p. 501 below). 


35 N. A ZANTE ms. in the possession of the editor. Paper, 
written in 1860. Diakontka of S. James with cues of the 
priest’s prayers, &c. 

The text is that of J. 


The Syrian Rite liii 


iii, History, &c. 


(1) In Appendices B-D is collected some evidence of 
writers from the fourth to the eighth century. This evidence 
could no doubt be indefinitely extended, especially from the 
acts of Syrian saints. 5 


On S. Cyril see Touttée’s notes in the Benedictine edition, Paris 1720, Venice 
1763. A great deal of evidence was collected from the writings of S. Chrysostom 
by Claude de Sainctes in Litt, sive mussae ss. patrum Antv. 1560, ff. 188 sqq. and 
by Bingham in Antiquites xiii. 6, but no attempt was made to distinguish the 
Antiochene from the Constantinopolitan writings. The Antiochene evidence 10 
was collected by Dr. Probst in an article in Zestschr. f. katholischen Theologie 1883, 
and again in Liturgie d. vierten Jahrhunderts u. deren Reform Minster i. W. 
1893, pp. 156 sqq. To the former of these I am much indebted, though it is 
characteristic of Dr. Probst to be fanciful and forced in his interpretations and 
to see allusions to the liturgy where it is difficult to find them. Cp. Grancolas 
Les anaennes liturgies Paris 1704, pp. 134-49: Montfaucon Opp. S. Chrys. xiii, 
Paris 1738, pp. 180-4. 


5 


(2) In Appendix E the liturgy from the Dionysian writings 
is given. This is provisionally assigned to the Syrian rite, and 
it may well represent an outlying type intermediate between the 20 
Syrian and the Persian. But both the origin of the Dionysian 
writings and the character of the liturgy are too indeterminate 
to admit of certainty. 


On the origin of these writings see Bp. Westcott Essays in the history of the 
religious thought of the west Lond. 1891, pp. 152 8q., where they are assigned to 25 
Edessa or its district and to the date 480-520, a conclusion with which the 
liturgical data are very consistent. Bp. J. Wordsworth in the Dict. of christian 
biography i. p. 847 is undecided between Syria and Egypt : but there is nothing 
Egyptian in the liturgy. 


(3) Data for the later history of S. James are few and 30 
scattered. 


The earliest mention of the liturgy by name to which a date can be assigned 
is in Can. 32 of the Council in Trullo a. p. 692 (Bruns Canones i. p. 47). The 
Barberini MS. iii. 55 (8th cent. fin.) p. 518 gives an ebx7) Aeyoudyy ty rH Tr.axonng 
pera riv Oeiay Accroupylay Tov dyiov "IaxwBov. The tract of S. Proclus de traditione 35 
divinae missae (Migne P. G. |xv. 849) and the tract in ms. Paris Graec. 2500 
f. 207 v (partly published in Pitra Spicileg. solesm. iv. p. 442) attributed to 
S. John the Faster (+595), both telling the same story of S. Basil’s abridge- 
ment of S. James, are unauthentic and of uncertain date; and the letter 
of Charles the Bald ad clerum Ravennat, quoted by Bona &. L, i. 12 cannot be 40 
verified. Evidence of the narrow range of the use of S. James at the end of 


liv Introduction 


the twelfth century is found in Theodore Balsamon i can. 32 tn Trullo p.193 

(Migne P. G. cxxxvii. 621 B) and responsa ad Marcum 1 (sb. cxxxviii. 953): 

but it was and continued to be known and quoted: see Isaac Armen. Invectiva 

(twelfth cent.) in Maxima bibhioth. patr. xx Lugdun. 1677, p. 1241 c, Bessarion 

3 de sacram. Eucharistiae (Migne P. G. clxi. 500 D, §04 A, 514.C, 515 A). Cp. Leo 

Allatius 2 pce7a Colon. Agrip. 1653, pp. 176 sqq. For its use in the jurisdiction 

of Rome in the eighth or ninth century see the diptych of Flavius Clementinus 

in the Liverpool collection of ivories (Pulszky Catal. of Fejerudry tvonies Liverpool 

1856, pp. 40-43: Maskell Jvories Lond. 1875, p. 38: the diptych commemorates 

10 P. Hadrian I or II). For other traces of it in the west see the prayers derived 

from it in French German and Italian ordimes in Marténe de ant. eccl. ritibus i, 

Antw. 1736: viz. Domine deus noster qui suscepisti c. §25 (S. Denys, ninth cent.., 

§32 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from ‘O 6eds 5 xpoodefapevos 

p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530 

15 (Troyes) from ‘O @eds 6 wavroxpdrwp p. 33: Omn. semp. deus qui es in sanctis 

and Omn, semp. deus qui es repletus c. 525 (S. Denys) from Zot TG wewAnpwplyy 

p. 36: Dominator et vivificator c. 523 (S. Denys) from Aéorora (woraé p. 40: 

Domine deus qui es omnium dominator c. 425 (Remiremont, twelfth cent.) and 

Quit es omnium deus c. 425 (Subiaco, A. D. 1075), 540 | Moissac), 551 (Reims, 
20 twelfth cent.) from ‘O wayraw Oeds p. 43. 


(4) No ancient commentary is known. Among modern 
writers see Brett A collection of the principal liturgies Lond. 1720, 
pp. 272-90: Lebrun Explication iitterale historique et dogmatique 
... de la messe, 2nd ed. Paris 1777, vol. iv. pp. 347-72: Palmer 

25 Origines liturgicae, 4th ed., London 1845, pp. 15-44: Trollope 
The greek liturgy of S. James &c. Edinb. 1848 (notes and recon- 
structions): Daniel Cod. Ht. iv. Lips. 1853, pp. 80-7: Bunsen 
Analecta antentcaena iii. Lond. 1854, pp. 27-37- 


Among the earlier of the modern writers the authenticity of this liturgy was 
30 much disputed, largely in view of its dogmatic use: e.g. De Sainctes in Liturgrae 
sive missae patrum Antv. 1560, f. 12 sq., Leo Allatius Zuppuecra p. 176 ‘and in 
Corpus bysantinum xxv, Venet. 1733), Bona Rerum liturg. lib. i. 8 § 3, Sala on 
Bona (/.c. t. i. p. 129, Turin 1747) and Benedict XIV de ss. missae sacrif. ii. 3 § 13 
(Opera viii. Venet. 1767, p. a9) defend the greek tradition of apostolic authorship; 
35 Natalis Alexander Hisé. eccl. saec. 1, xii. § 3, S. Basnage Annal, polit. eccles. i. 
Roterd. 1706, an. 58 c. xv. p. 695, John Lightfoot Opp. posthuma Franegq. 1699, 
p. 147, Le Nourry Apparat. ad biblioth, max. patr. i, Paris 1703, cc. 24-30, and 
Lebrun s#. s. impugn it. The discussion is scarcely of present interest, but 
Dr. Neale in Essays on liturgiology Lond. 1863 attempts to argue that the writers 

40 of the New Testament quote from the liturgy of S. James. 


The Syrian Rite Iv 


2. The Presanctified Liturgy of S. James. 


The diahontka of this rite, hitherto unknown, are given below 
in Appendix G from the Sinai ms. Graec. 1040. The prayers 
are still unknown, but the diakonika are sufficient to indicate 
the structure of the whole. 


On the ms. see M above. The same archbishop Peter (p. 497. 19) is com- 
memorated as in the ordinary liturgy of S. James in the same volume: hence 
the text of the Presanctified is also of about 1166. 


C. Tue Syriac LITuRGIES 


In treating of the documents of the Syriac liturgies it is necessary to make 
two distinctions : 

(1) between the several parts of the liturgy, which are commonly contained 
in separate documents: (a) the ordo communis, the common framework into 
which the several anaphoras are fitted, including the whole of the mass of the 
catechumens, the rubrication and certain standing formulae of the mass of the 
faithful, and the conclusion of the whole (p. 106. 8 sqq. below): (8) the anaphora, 
with which are included the three prayers of the faithful (pp. 83 sq. below): 
(y) the Aber ministers containing the diakonika and the standing hymns; (8) the 
lectionary: («) the collections of variable sedros. 

These divisions generally cross more or less: e.g. the ordo communis is 
commonly attached to some anaphora, or contains a typical set of lections and 
some sedros. The collections of proper sedros are not of importance for the 
present purpose and may be neglected. 

(2) between the communions whose use they represent: viz. the Jacobites 
on the one hand, including the Christians of S. Thomas in Malabar, who now 
use the Jacobite rite; and the Uniats on the other, whether Syrian, i. e.the Roman 
community drawn out of the Jacobites since the end of the eighteenth century, 
or Maronite, i.e. the formerly Monothelete community of the Lebanon which 
entered the Roman communion in the twelfth century. All these observe the 
same rite with slight variations in detail, 

Similar distinctions ssfatis mutandis must be made in respect of the other 
living oriental liturgies. 


1. The Liturgy of S. James 
i. Printed texts. 


Much of the following is derived from Bickell Conspectus rei syrorum Iiterariae 
Manster 1871, pp. 65-70. 


(1) Jacobite. 
The Jacobite rite has never been officially printed as a whole 
nor more than fragments printed at all. 


4 


290 


30 


35 


lvi Introduction 


a, Ordo communts. 


Fabricius Boderianus D. Severs alexandrint ... de ritibus 
baptismi et sacrae synaxts apud Syros christianos receptis Antw. 
1572 (syr. and lat.). 


This is only a fragment, attributed to Severus, apparently by a mistaken 
extension to the liturgy of the authorship of the baptismal office. It has been 
used for the first part of the text in this volume (pp. 69-74) as giving a variety 
of usage not hitherto available in english. It has been supplemented as 
indicated on p. a2; cues have been expanded, and additions, marked by square 

1o brackets, made from the other sources there mentioned; and in particular the 
long prayer on pp. 73 sq. follows the text of (2). 

Boderianus’ Latin version is reproduced in the Bibliotheca patrum Paris 
1575 t. iv, 1589 t. vi, 1654 t. vi, Colon. 1618 t. vii, Lugdun. 1677 t. xii. A latin 
version of another text is given by Renaudot Lit. or. coll. ii. 12-28 (ed. 1847). 

15 English in Hough CAnstianity in India, vol. iv. Lond. 1845, pp. 623-33, 642-5 : 
Howard The chrishans of S. Thomas and their liturgies Oxford 1864, pp. 199-221, 
250-265 (both from Malabar texts). 


8B. Anaphora of S. James. 


No Jacobite text seems to have been published. 


20 ~«=©Translations: Latin in Renaudot ii. pp. 29-42 reproduced in Fabricius Cod. 
apocr. N. T. iii. pp. 122-146. English in Hough pp. 633-42: Howard pp. 222 
249 (Malabar texts). 

y. Liber ministers. 
No separate document is published, but most of the contents 

25 are included in the text or translations above. 


(2) Syrian Uniat. 
aand 8. Ordo communis and Anaphora of S. JAMEs. 
Missale Syriacum tuxta ritum ecclesiae antiochenae syrorum 
Romae 1843 fo., pp. 1-43, 103-118. 


30 The rubrics are in carshuni; the audible prayers are given both in syriac and 
carshuni; the inaudible only in syriac. The ordo communis is attached to the 
anaphora of S. Xystus. 


y. Liber ministerit. 
Joker JNeshab> oD gmankroe anssdop loko (The book 


35 Of the clerks used tn the ecclesiastical ministries) Beirut 1888 
(syriac only). 


The Syrian Rite lvit 
(3) Maronite. 


a, Ordo communis. 


Missale chaldaicum tuxta ritum ecclesiae nationis Maronstarum 
Romae 1592 and 1716. Jroaguls Jhase Joad wy lusiany [oko 
Jwoswe (The book of the oblation according to the rite of thes 
Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut 
1888. buco? Loaguly Ibs? Jer yl bisiace Imay (The 
order of the oblation according to the rite of the Maronite church 
of Antioch) Kozhayya 1855. 

These have the rubrics in carshuni and some of the formulae in carshuni !° 


as well as in syriac. The editions differ in the number and the order of the 
anaphoras they contain. 

Translations; Latin in Renaudot ii. pp. 1-11 (from ms, sources, p. 47): French 
in Morel Messe des Chaldéens et des Maronstes du mont Liban Paris [1678] (on 
which see Catal. des manuscrits syriaques de la bibliotheque nationale p. 56). 15 


B. Anaphora of S. JAMEs. 
Missals as above. 


In the edd. of 1592 and 1816 (and 1838 3) the anaphora of S. James is attached 
to the ordo communis: in the rest it is placed elsewhere. 


Assemani Cod. lit. iv. pp. 131-179. 20 


This is from ms. sources and is all in syriac. 
Translations: Latin in Assemani #. s. English in Etheridge The Synan 
churches pp. 201-216 (few rubrics). 


y. Liber ministerit. 

Liber ministri missae tuxta ritum ecclestae nationis Maronitarum 25 
Romae 1596 and 1715. Diaconale syriacum tuxta ritum ecclesiae 
nationis Maronitarum Romae 1736. Jed yo/ Jiesnaly lobo 
Lwossoy Jroagute Jlexe (Zhe book of the ministry according to 
the rite of the Maronste church of Antioch) Kozhayya (several 
edd.). Assemani Cod. it. iv. pp. 180-226. 30 


The official editions are in carshuni and syriac; Assemani’s, which is from 
ms. sources, in syriac only. 


2. Other Anaphoras 


Besides S. James sixty-four Anaphoras are known at least by 
name, and of many of them either the text or translations or 35 
both have been published. 


lviit 


wo = 


10 


20 IO 


S. Basi" 


Introduction 


a, The original text of the following has been printed, and 
translations of some of them. 


In the following list S = Missale syriacum; M-=the Maronite missal, the 
numbers indicating thc editions in the order of the list above; A=text of 
5 Assemani of. at. iv, vii, 4 =the latin version in the same; R = Renaudot’s 
latin #. s.. F = Fabricius’ latin s. s. H7= Howard's english #. s., Af= Morel’s 
french s s. 


SRA 
S. CELESTINE, Journ. sacr. 
ist. 1867, p. 332 


. S.CyrirAcex. M'*ARA 
. S. Dionysius AREop, M? i? 


. DIONYSIUS BAR’ SALIBI 
(+1171) ii? MRA 
. S. EustaTuHivus I M'R 


. S. Joun Curysostom M’?R 
. JoHN oF HaARRAN (+1165) 


or Jo. Curys. ii S M'R H 


. S. Joun Evanc. M**R EFM 


Joun Maro (t707) M** 


II. 


12, 
13. 


14. 


15. 
16, 


17. 
18. 


19. 


S. Luxe or TWELVE Apo- 


STLES M“RFH 
S. MaRK M*ARAF 
MARUTHA OF TAGRITH 
(+649) M'R 
MATTHEW THE SHEPHERD 
SM'?*=R 
S. PerERi SM'*RFA 
S. PETER ili M! 
RomMAN CHURCH® M*é 
S. Xystus SM'**RH. 
YESHU BAR  SHUSHAN 
(+ 1073) M". 


® Derived from the Greek. The Latin version in Ren. and Assem. is that of 
Andr. Masius, Antw. 1569, reprinted in the Bibliotheca patrum Paris 1575, t. iv, 


1589 and 1654, t. vi. 


25 Brit. Mus. Syr. 10042. 


> Called by mistake ‘ Dionys. Areop.’ in M'. 
part composed of extracts translated from the Roman missal. 


¢ In 
It occurs in ms. 


8. The following have been published only in translations. 


. S. CLEMENT oF RoME 
. Dioscorus ALEx. 
. Dioscorus oF Karopu (fl. 


1285) 

. THE Doctors 

. GREGORY BARHEBRAEUS 
(+ 1286) 


. S. Grecory NAZIANZ. 

. S. Ienatius oF ANTIOCH 
. IGNAT. 18N WAHIB (1304) 
. S. JAMES ii® 

. JAMES BuRDE'ANA (+578) 


30. 
31. 
32. 
33: 
34- 


. MICHAEL 


JAMEs oF Epessa (+708) 

JAMES oF SERUGH (1521) i 
Joun oF Bostra? (+ 650) 
JOHN BAR Ma'‘pant (t 1263) 
JOHN THE ScRIBE (c. 1200) 


. S. Jutrus or Rome 
. LAZARUS BAR SABHETHA 


(Philoxenus) oF BaGu- 
DADH (fl. 830) 


THE ELDER 


(t1199) 


. MosEs BAR KEpHa (+903) 


The Syrian Rite lix 


39. S. PETER ii 41. PHILOXENUS OF MABOGH ii 

40. PHILOXENUS OF MABOGH 42. SEVERUSOr TIMOTHYALEX. 
(tc. 523) 1 or SIMEON 1 or JAMES OF SERUGH li 
THE PersI!AN (fl. 510) or 43. THomas oF Harket (fl. 
PRocLus 615). 5 


All of these are given in Latin translations in Renaudot, 
except 25 S. Grec. Naz. which is in Assemani Cod. Ui. vii. 
pp. 185 sqq. 21 Dioscorus is also in Assemani 16. pp. 199 sqq. 
28 S. James ii is given in English in Neale History: introd. 
pp. 704 sqq. and 42 Severus in Brett Collection of lit, 10 
pp. 102 sqq., both from Renaudot’s Latin. 

* S. James ii is an abridgement of the great S. James, attributed to ‘Gregory 
maphrian of the east,’ ic. Barhebraeus: Renaudot misread the date and 
attributed it to a later Gregory (see Catal. syr. de la bibl. nationale p. 44: Neale 


History: introd. p. 38a follows Renaudot). » John of Bosira is the source 15 
of the prayers attributed to him in the Coptic below, pp. 158, 183, 186, 187. 


3. Lectionartes 


The Lectionaries, of which there appear to be two or more 
arrangements, have been neither published nor studied com- 
pletely. Wright Catal. of syr. mss. in Brit. Mus. Lond. 1870, 20 
pp. 155-7, tabulates the lections from the Old Testament and 
the Pauline Epistles for sundays and festivals according to the 
arrangement of Athanasius of Antioch (987-1003), from Aad. 
12139(A.D. 1000): Forshall Catal. codd. mss. ortent. Mus. Brit. syr. 
Lond. 1838, pp. 32-48, tabulates the Gospels for the year 2:3 
according to at least two arrangements from Rich. 7169, 7171 
(c. xii), 7170 (xiii), 7172 (xiv), and Payne Smith Catal. codd. mss. 
b:bf. Bodl, syr. Oxon. 1864, cc. 138-52, the Gospels for the year 
from Dawk.so. The Missale syriacum gives the Apostles and 
Gospels in carshuni and syriac from Maundy Thursday to Low 30 
Sunday, and the Gospels in carshuni for the festivals of the 
year: the Missale chaldaic. Maronit., ed. 1888, gives the Gospels 
for the year in carshuni. Cp. E. Ranke in Herzog-Plitt Real- 
Encyclopédie xi, Leipz. 1883, pp. 473-6: Scrivener Plain tntrod. 
to the textual criticism of the New Testament, ed. 4, Lond. 1894, 33 


i. p. 413 Sq. 


Ix Introduction 


ii. Manuscripts. 


There are large numbers of manuscripts of these liturgies in 
European libraries. There are certainly differences among 
them, and an examination of them from a liturgical point of 

s view would probably reveal considerable variety of local usage, 
besides throwing light on the history of the rite: but apparently 
no such classification has been attempted. 


Jacobite (1) Ordo communis with or without anaphoras: cent. ix or x Brit. 
Mus. Add. 14494: c. x 8b. 14493, 14496: c. x or xi 86. 14495, 14667 (1), 17128, 
10 Paris Anc. fonds 32: c. xii Brit. Mus. Add. 14498, 14690: c. xiii 1b. 14693 
(1): c. xiv 8b. 14738 (3), 17239: ¢c. xv #b. 14737 (5), 17269, Vat. Syr. xxv, xxxiii, 
Paris Suppl. 16, Anc. fonds 64: c. xvi Vat. Syr. xxxiv, Paris Amc. fonds 36: 
c. xvii Brit. Mus. Rech. 7180: c. xviii Paris Suppl. 47, Anc. fonds Jo: c. xix Bod. 
Or. 626: of unassigned date Berlin Sachau 157. (2) Anaphoras : c. viii or ix Brit. 
15 Mus, Add. 14523 (fragm.): c. ix or x #6, 14518: c. x 1b. 14523 (3)-14525: ¢. X OF 
xi 1b. 14499, 14667 (2): c. xi sb. 14500: c. xii or xiii Brit. Mus. 4dd. 14737 (4): 
c. xiii #6. 14691, 14694, 14736, 14737 (1), 14738 (2), 17229, Bodl. Dawk. 58, Berlin 
Sachaw 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2), 14737 (2) and (3), 
14738 (1), Berlin Sachauw 151: c. xv Vat. Syr. xxvi, Bod]. Hunt. 444: c. xvi Vat. 
20 Syr. xxxv, Paris Suppl. 25, 51, 61, Anc. fonds 65, 66, 68: c. xvii Bodl. Poc. 85, 
Paris Suppl. 32: c. xviii Paris Suppl. 47: of unassigned date Vat. Syr. 
xxxvi, Hunt. 133, Berlin Sachauw 152. (3) Diakontka: c. xvii Vat. Syr. cccii. 
(4) Lecttonaries. A considerable list is given by Gregory in Tischendorf Nov. 
Test. graec. iii, ed. 8, Leipz. 1894, pp. 851-3, to which may be added Vat. Syr. 
25 cclxvi-lxxii, cclxxiv, cclxxvi, cclxxvii: Brit. Mus. 4dd. 14485-7 (c. ix) &c. (nos. 
ccxxili-xlii in Wright Catalogue) : Bodl. Canon. or. 130, Bodl. or. 119, 361, 666, 
Hunt. 587, Poc. 1, Dawk. 50. Manuscripts of the New Testament are 
commonly in three volumes, corresponding to the lections, viz. Gospels, Acts 
and Cath. Epp., and S. Paul. (It will be noticed that on p. 78 below the second 
30 lection is called Praxis in the rubric, though taken from 1 John, since the Acts 
and the Cath. Epp. form a single volume.) In mss. of the complete N.T. the 
books are arranged in the above order, the Gospels being given the place of 
honour, the rest arranged as read. In the Jacobite Massorah (‘ Karkaphensian 
Syriac’) the books are arranged absolutely according to the order of the 
35 lections—Acts and Cath. Epp., S. Paul, Gospels. See Gwilliam in Studia 
biblica iii, Oxford 1891, pp. 53, 56 sqq. 

Maronite (1) Ordo &c.: c. xv Vat. Syr. xxviii, xxxii: c. xvi b. xxix, xxxi, 
Paris Suppl. 50, 54,55: c. xviii, Vat. Syr. ccxciii: undated #5. cexcii, ccxeviii, 
cexcix, Brit. Mus. Syr. 10042. (2) Anaphoras: c. xvi Vat. Syr. ccxcv, Brit. Mus. 

4° Harl. 5512: c. xvii Vat. Syr. xxx, Paris Suppl. 40, 67: c. xviii Vat Syr. ccxevii: 
undated #6. cexciv. (3) Diakontka: c. xvii Paris Anc. fonds 95: ¢. xviii Vat. 
Syr. ceci. (4) Lectionary; Vat. Syr. cclxxxi (Gospp.). 


The Syrian Rite Ixi 


The following additional Anaphoras are found in one or 
more of these manuscripts or in copies mentioned elsewhere. 


44. S. Atuanasius, Vat. Syr. 50. JoHN I oF THE SEDROS 


XXV. (+ 648), Berlin Sachau 
45- Cyriac Patr.(t 817), B.M. 185. 5 
Add, 14690, &c. 51. LAZARUS BAR SABHETHA 
46. Dionysius BAR SALIBI il, ii or S. Eustatuius ii, 
Vat. Syr. xxv. B. M. Add. 14690. 


47. Dionysius BAR SALIBi iii. 52. S. LUKE Ii. See Ren.ii.175. 
See Assem. B. O. ii. 175. 53. PETER oF KALLINIKUS I0 


48. GREGORY BARHEBRAEUS ii, (+591). See B. O. ii. 77. 
B. M. Add. 14693. 54. THEODORE BAR WAHBON 
49. Icnatius Bennam, Vat. (+1193), Bodl. Hunt. 444. 


Syr. Xxxiii. 

See Assemani Bibhioth. apostol. Vatcanae codd. manuscriptorum catalogus ii 15 
Romae 1758: Mai Seriptorum vet. nov. coll. v(2) Romae 1831: Forshall Catal. 
codd. mss. orient. Mus. Brit. Lond. 1838: Wright Catal, of syriac mss. in the Brit. 
Mus. Lond, 1870: Zotenberg Catal. des mss. syr.... dela bibl. nationale Paris 


1874: Sachau Kurses Verseichniss d. sachau’schen Sammlung syrisch. Handschr. 
Berlin 1885. 20 


iii, Commentaries, &c. 


(1) Of Syriac writers, James of Edessa (640-708), besides 
the lost work mentioned below, wrote the letter to Thomas the 
presbyter published with a latin version by Assemani (B. O. il. 
pp. 479-486): an english version from the syriac is given below 25 
in Appendix F. Assemani’s text is extracted from Dionysius 
bar Salibi Exposstion c. 3 mentioned below, and is perhaps 
not wholly to be depended upon: otherwise a fragment of it 
is preserved in Brit. Mus. 4dd. 17215, f. 22b. James also 
addressed a tract on the liturgy to George of Serugh, pre- 3° 
served in Berlin Sachau 218 (cp. Brit. Mus. Add. 14496), and 
tracts on Azymes against the Armenians (see S. E. Assemani 
Bibl. Med. Laurent. et Palat. codd. mss. orient. catal. Florent. 1742, 
no. Ixii, p. 107 sq.). Benjamin of Edessa wrote On the offerings: 
concerning the liturgy and baptism contained in Brit. Mus. Add. 35 
14538, f. 38b. Moses bar Kepha (813-903) wrote a Comment. 
in liturgiam (B.O. ii. 131) being an exposition of the liturgy and 
the Lord’s Prayer, found in Brit. Mus. Add. 21210, f.17oa. Of 


Ixii Introduction 


Dionysius bar Salibi (+1171) Exposttion of the hturgy an abstract 
is given by Assemani B. O. ii. 176-207 (cp. Catal. Vat. syr. ii 
pp. 553-6): it is contained in Vat. Syr. cii, Paris Anc. fonds 35, 
69, 125, Berlin Sachauw 156 (in carshuni). J.A. Assemani Cod. 
3 it. v. 227 sqq. gives a latin version of a treatise attributed 
to John Maro, which seems to be in fact the work of Dionysius 
bar Salibi interpolated by a Maronite hand. 
James of Edessa Zhe book of treasures (B. O. i. 487, 469), Theodore bar 
Wahbon (+1193) Tract. de elucidat. mussae (sb. ii. 216) and James bar Shakko 
10.1241) Exposition of offices and prayers (ib. 240) are lost. 
(2) The following additional Anaphoras are mentioned, but 
are otherwise unknown. 
The reff. are to Assemani Bibhoth. orient. ii and Bickell Conspectus, where 


authorities are given. 


1555: BAR Karnaya (c. 1360) 60. JoHN SaBna (fl. 680) B. O. 


B.O. ii. 463. ii. 463. 
56. Davip BAR Paut (fl. c. 61. MICHAEL THE YOUNGER 
1200) Bickell p. 68. (fl. 1207) B. O. ii. 2 
57- 5. GrEGorY NyssEn 26. 62. Moses BAR Kepua ii. B. O. 
20 58. JOHN OF Dara (fl. 830) ii, 130. 
B. O. ii. 123. 63. SEVERUS OF KENNESHRE 
59. JoHN or LECHPHED (t 1173) (+640) B. O. ii. 463. 
Bickell p. 68. 64. TimotHy oF ALEXANDRIA 


ii. Bickell p. 67. 


25 (3) Of modern writers on the Jacobites and their liturgy 
see Assemani Bibhoth. ortent. ii: Renaudot Lit. or. coll. ii, which 
has commentaries on all the liturgies contained in the work: 
Lebrun Expitcation ed. 1777, iv pp. 580-625: Etheridge Syrian 
churches pp. 135-149: Neale History of the holy eastern church: 

30 introd. pp. 151-153, 326-335: Badger The Nestorians and ther 
rituals Lond. 1849, i-ix: Parry:Stx months in a Syrian monastery 
Lond. 1895. On the Christians of S. Thomas in their modern 
Jacobite period, Howard The Christians of S. Thomas and thetr. 
liturgies Oxford 1864, pp. 44 sqq., esp. 120-147: Rae The Syrian 

35 Church in India Edinb. 1892, pp. 265 sqq. On the Maronites, 
Dandini Misstone apostolica al patriarca e maronitt del Monte 
Libano Cesena 1656 (English transl. Lond. 1698, and in Osborne 


The Egyptian Rite xiii 


Collection of voyages and travels Lond. 1745): Lebrun iv 
pp. 625-644: Etheridge pp. 172-187: Bliss in Quarterly state- 
ment of the Palestine exploration fund 1892. 

§ The Anaphora of S. James is found also in Ethiopic (p. Ixxiv 
below) and in Armenian (p. xcviii). 5 


II. THE EGYPTIAN RITE 
A. THe GREEK LITURGIES 
1. The Liturgy of S. Mark 


i. Printed texts. 
H @EIA AEITOYPTIA TOY ATIOY AllOordAov rai edaryyektorow Mdpxov 10 
pabyrod tov dyiov Ilérpov ... omnia nunc primum graece et latine 
in lucem edita Parisiis ap. Ambr. Drouard 1583. 


Edited by Jo. a S. Andrea, canon of Paris, from a copy made for Card. Sirleto 
of a ms. in the Basilian monastery of S. Mary at Rossano, i.e. Vat. Graec. 1970 : 
see ms. B below. The text is defective in detail, but such as it is it has become 15 
the fextus receptus. It is reprinted in Fronto Ducaeus Bibsioth. vet. patrum t. ii, 
Paris 1624, Renaudot Lit. or. coll. t. i, Paris 1716 (ed. 1847, pp. 120-148), 
Fabricius Cod. apocr. N. T., pars iii, Hamb. 1719, J. A. Assemani Cod. ht. eccl. 
uesv. t. vil, Romae 1754, Neale Zetralogia liturgica Lond. 1849, Bunsen Analecta 
antentcaena t. iii, Lond. 1854, H. A. Daniel Cod. iit. eccl. univ. t. iv, Lips. 1853, 20 
Neale and Littledale The greek liturgies Lond. 1858. 

The Latin version accompanying the text in the editio princeps was reproduced 
by Renaudot, Fabricius, Assemani #. s., and in Bibliotheca patr., Paris 1589 t. vi, 
1610 t. vi, 1624 t. ii, Colon. 1618 t. i, Lugdun. 1677 t. ii. English versions: 
T. Brett A collection of the principal liturgies Lond. 1720, pp. 29-41 (anaphora) : 2 
Neale History of the holy eastern church: introd. Lond. 1850, pp. 532—702 (anaphora), 
The liturgies of SS. Mark, James... transl. with introd. and appendices Lond. 1859 
‘Neale and Littledale, 1868 &c.): Antenscene chrishan library xxiv, Edinb. 1872. 
German in Probst Liturgte d. drei ersten christhchen Jahrhunderte Tibingen 1870, 
pp. 318-334. 30 

C. A. Swainson The Greek Liturgies chiefly from original 
authorities Cambridge 1884, pp. 2-73, where S. Mark is printed 
from three mss., Rossanensts, Vaticanus and Messanensis, with 
collations of the ¢fextus receplus and of the emendations of 


previous editors in the margin. 33 


ey 


On the mss. see below. 


Ixiv Introduction 


li. Manuscripts. 


A. Messina, Library of the University. Graec.177. The roll 
described above (p. xlix, A) verso, twelfth cent. A considerable 
fragment of S. Mark. Printed in Swainson, pp. 3-69 (3rd col.). 

s On the ms. see above. Its text as now mutilated corresponds to pp. 113. 2-14, 


130. 28-140. 155 below. It is of the same type as the fextus receptus. The 
intercessions are wanting, and there is nothing to indicate its source. 


B. Rome, Biblioth. Vaticana. Vaé. gr. 1970, thirteenth cent.: 
described above (p.1, B). The source of the ¢fextus receptus: 
ro printed in Swainson pp. 2-72 (1st col.: codex rossanensts) on the 
basis of a new collation: reproduced below from Swainson, 
with additions. 


On the ms. see above, and the correspondence between Sirlecto and Jo. a 
S. Andrea prefixed to the editio princeps and in Renaudot i, pp. 149-151. 


15 C. Rome, Biblioth. Vaticana. Vat. gr. 2281. A parchment 
roll, A.D. 1207: marginal notes in arabic. Printed in Swainson 
pp. 2-73 (2nd col.: rotulus vaticanus). 


On the ms. see Swainson pp. xix sq. Its text is marked by the effects of 

a double influence, that of S. James and of the Byzantine, to which latter it is 

20 largely assimilated, especially by the insertion of diaxomed and lxpawyjoes. 

Both the patriarch and an archbishop are commemorated (Swainson p. 42: 

Dr. Swainson has not noticed this, p. xx), but otherwise there is nothing to 
indicate its origin. 

D. Sina, Library of the Monastery of S. Katharine. A 


25 parchment roll, twelfth or thirteenth cent.: arabic version in 
the margin. A fragment. Unpublished. 


The fragment corresponds to pp. 124. 6-134. 17 below, or more accurately 
Swainson, and col., p. 26 MeyaAuvvare— 56 fin. The text is substantially identical 
with that of C. My knowledge of this ms. is derived from a photograph taken 

30 by Mrs. Lewis and Mrs. Gibson. 


E. Carro, Library of the Orthodox Patriarchate. Paper, 
sixteenth cent. Unpublished. 


According to a note written by Amphilochius bishop of Pelusium, dated 1870, 

this ms. was written by the patriarch Meletius Pegas in 1585-6, and was 

35 rescued from his papers and bound by the writer of the note. Its text is 

substantially that of C, except in so far as the assimilation to the Byzantine rite 

is carried further and the additions are given in fuller form. Only the patriarch 

is commemorated, and there seems to be nothing to indicate the origin of 
the text. 


The Egyptian Rite Ixv 


2. The Anaphoras of S. Basit and S. GREGORY 


i. Printed texts. 


Renaudot Lit. or. coll. i, pp. 57-85 [Acrovpyia rot dyiov 
BagsAciov |. 
Renaudot Lit. or. coll. i, pp. 85-115 ‘H 6¢eia Aecroupyia rot 
éy dyios narpos nua Vpryopiov. 
Accompanied by a Latin translation. Text and translation reprinted in 


Assemani Cod, kf. vii, Romae 1754, pp. 45-133. S. Basil in English in Brett, 
pp. 71-80. 

ii, Manuscript. 

Paris, Biblioth. Nationale. Graec. 325. Paper, fourteenth 
cent.: arabic version in the margin. 

The printed text is derived from this ms. Two or three leaves are wanting 
at the beginning and one in the body of the book. On the ms. see Omont 
Iuventaire i, p. 33: Renaudot i, p. xcii: Montfaucon Palaeographia graeca 
Paris 1708, p. 314. 


3. History gc. of the Greek rite 


(x) In Appendix J notices of the liturgy are collected from 
Egyptian writers, mostly of the fourth and fifth centuries. 
The evidence might no doubt be indefinitely extended. 


Comp. Probst Liturgie d. vierten Jahrhunderts u. deren Reform pp. 106-124, to 
which some of the references to S. Athanasius are due. 


(2) An outline of the liturgy from the Arabic Didaskalia is 
given below in Appendix K. This Didaskalia, of unknown 
date, is for the most part (chaps. I-22, 24-34) derived from Af. 
Const. i-vi. Chaps. 23 and 35-39 are additional to the general 
scheme, though in part derived from 4p. Consé. 11 and viii. The 
paragraph of ch. 38 which contains the liturgy, already in part 
described in ch. 23, attaches itself to no source: it 1s in fact 
a sketch of the Egyptian liturgy at a stage of development 
implied in the present Coptic form. In the latter, while the 
prothesis has been carried further back (pp. 145 sq.), the prayer 
of prothesis (p. 148) is still in the position occupied by the whole 
prothesis in the Didaskalia. Since the arabic is apparently 
derived from a greek text, it may be assumed that this outline 

e 


mn 


1c 


15 


®& 


- 
5 
c 


39 


35 


Ixvi Introduction 


represents a stage in the growth of the Greek liturgy as well as 
of the Coptic. 
On the Didaskalia see Funk pp. 215-42: contents pp. 222-4: german trans- 
lation of the preface pp. 213-21, and of the last five chapters pp. 226-36, where 
5 sources are indicated in the notes. In App. K the text of Bodl. Huntingt. 
gi, f. raz (a. D. 1680) has been followed, compared with Brit. Mus. Asch. 7a11, 
f. 108 (A.D. 1682). On the other mss. see Funk p. 215 (in Bodl. Huntingt. 
458, f. 171, ch. 38 with the liturgy is reduced to a very small compass). Ch. 23 
contains, with some verbal variations, I]. 5-23 from the. Psalms, omitting 11 from 
10 the book—18 of the left-hand column below. On the signs of a greek original 
see Funk p. 237. 


(3) The Presanctified Liturgy of S. Mark (ra mpoyyacpéva roi 
drooré\cv Mdpxov) is mentioned in a rubric of the greek Egyptian 
S. Basil, in which the prayer of inclination before communion is 

15 described as derived from it: but it is otherwise unknown. 
See Renaudot i. p. 76, and note on p. 321. The prayer is common to the 


greek with the coptic S. Basil (Ren. i, p. 21) and it is obviously related to the 
Byzantine "Hyvora: wat reréXcoras (pp. 344, 411 below). 


(4) There is no external history of the Greek S. Mark, and 

20 it does not seem to be referred to until the last days of its 

observance, when, like S. James, it is a subject of correspondence 

between Theodore Balsamon and Mark of Alexandria (Migne 

P. G. exxxviii. 953), and is alluded to by the former in his 
comment on the 32nd Trullan canon (#5, cxxxvii. 621). 


25 Some of the inscriptions in Revillout’s article Les prieres pour les morts dans 
Ucpigraphie égyptienne in Revue égyptologique vol. iv, 1885, are greek and illustrate 
liturgical language. The seventh century writer quoted by Palmer Origines i, 
ed. 4, p. 88 (from Spelman Conclia i. 177) is referring to the divine office and 
not to the liturgy; and both his account and the allusion of Nicolas of Methone 

30 (de corpore ct sanguine Domini in Migne P. G. cxxxv. 513D) seem to depend 
not upon any known formula attributed to S. Mark, but only on the belief or 
assumption that the apostles initiated the liturgical traditions of the several 
churches. S. Mark does not seem to have been quoted in the controversy 
between the Latins and the Greeks in the fifteenth century: neither Mark of 

35 Ephesus nor Bessarion uses it. 


(5) Of modern writers see Renaudot’s dissertation and notes 
on S. Mark, S. Basil and S. Gregory, Lit. or. coll. i, pp. Ixxxiii 
sqq., 116 sqq., 313-42: Palmer Orsgines i, pp. 82-105: Daniel 
lv, pp. 134-36 and notes to pp. 137-170. 


The Egyptian Rite Ixvii 


As in the case of S. James, the question of authenticity is discussed by the 
earlier of the modern writers: see Bona R. LZ. i. 8 § 2 and Sala im loc. 4, 
Le Nourry Apparat. ad biblioth. patrum i, cc. 30-34, Benedict XIV de ss. missae 
sacr. ii. 3 § 13. Neale’s argument for N. T. quotations from S. James is equally 
applicable, or inapplicable, to S. Mark. 


B. Tue Coptic LItTuRGIES 


The ritual books necessary for the Liturgy are (a) the Khuldjs (eb xoAdyrov) 
the priest’s book: (8) the Kutmdrus (Copt. katameros i.e. card pépos or xabn- 
pépros) the Lectionary, containing the four lections and the psalm before the 
Gospel (p. 156): (y) the Synaxdr (cuvafdpov) containing the legends of the 
saints, sometimes substituted for the lection from the Acts (cp. p. 155.9): (8) the 
manual of the deacon and the choir containing the diakomka, the responses, 
and the hymns fixed and variable. Service books whether printed or in ms. 
generally have a marginal arabic version of the text of the prayers &c.: the 
rubrics in mss. are generally short and in a mixture of greek and coptic, with 
marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below) 
in arabic only: on printed editions see below. 

There is a Coptic Uniat, whose slightly modified rite is represented by the 
edition of Tuki and its derivatives noted below. 


i. Printed texts. 
a. Ordo communis. 
R. Tuki Missale coptice et arabice Romae 1736. 


The monophysite names are omitted and that of Chalcedon is inserted in the 
commemorations &c., and the Filiogue is added in the creed. Additional rubrics 
are given, in arabic only. Reprinted, with rubrics in latin only, in J. A. 
Assemani Codex Iiturg. vii: missale alexandrinum, pars 2, Romae 1754, pp. 1 sqq. 


John marquess of Bute Zhe Coptic morning service for the 
Lord’s day Lond. 1882, pp. 35 sqq. 


This is derived with some additions from Tuki’s text. Modifications in 


5 


20 


present practice are pointed out in the notes. The original is given only of 30 


what is audible: the rest with the rubrics is in english. The volume contains 
also the office of the morning Incense and an appendix on the Divine Office. 


rly (Euchologion) Cairo, at the £/-Watan office, in the 
year of the martyrs 1603 (A.D. 1887), pp. 1 sqq. 


Sestally Lord Fea pe eeelettl de et Le OLS (Book 35 


of what ts incumbent upon the deacons in respect of the readings 
tn the service and the chantings) Cairo, at the E/-Watan office, 
same date. 


€ 2 


Ixvili Introduction 


These are service books, the former edited by Philotheos hegumen of the 
patriarchal church of S. Mark in Cairo. The former contains the prayers of 
the celebrant, the latter the diakonika, the responses and the hymns, fixed and 
variable, all in coptic and arabic with arabic rubrics. 

5 Translations: Latin in Victor Scialach Liturgiae Basilii magni, Gregori 
theologi, Cyrilli alexandrini ex arabico conversae Aug. Vind. 1604 (reprinted in 
Magna biblioth. patr. Paris 1654, t. vi): Renaudot i, pp. 1 sqq. (from a Paris ms.): 
Assemani #.s. English in S. C. Malan Ong. documents of the Coptic church v: 
the divine evyodoyrov Lond. 1875, pp. 1 sqq. (‘from an old ms.’): Bute #.s.: Neale 

10 History: introd. pp. 381 sqq. (from Ren.’s, latin): Rodwell Zhe liturgies of 
S. Basi, S. Gregory and S. Cyril from a coptic manuscript of the thirteenth 
century (Occasional papers of the eastern church association, no. xii) Lond. 
1870, pp. 25 sqq. (from a ms. now in the library of Lord Crawford). 


B. The Anaphoras. 
13 (1) S. Basi, S. Grecory and S. Cyriz or S. Marx are 
contained in R. Tuki Missale coptice et arabice Romae 1736. 


The Cairo manual contains the common diakonika and hymns. 
Translations: Latin in Scialach and Magna biblioth. patr. u.s.: Renaudot 
i. pp. 9-51: English in Rodwell «.s., Malan Onginal documents i, v, vi, Lond. 
20 1872-5 very inaccurate). 
(2) S. Bast is also contained in 
J. A. Assemani Cod. iit. vii, pars. 2, Romae 1754, pp. 47-90 
(from Tuki: rubrics in latin). 
John marquess of Bute The Coptic morning service for the 
25; Lord’s day Lond. 1882, pp. 77-117 (from Tuki ?). 
ely Cairo 1887, pp. 78-116. 
Translations: Latin in Assemani #. s.: English in Neale History: introd. 
Pp. 532-702 (from Renaudot's latin), Bute «. s. 


(3) S. GreEcory is also contained in 
30 cee ty> Cairo 1887, pp. 167-76. 
Mittheilungen aus d. Sammlung d. Papyrus Erzhersog- 
Rainer, erst. Jahrg. 3-4, Wien 1887, p. 71. 
The latter is a fragment in sahidic. 
Translations: Latin in Assemani pp. 134-56 (from Tuki's text). A latin 
33 translation of a sahidic fragment is given in Hyvernat Canon-Fragmente d. 
altkoptschen Liturgie Rom 1888, pp. 10 sq. from a Borgian ms. (Zoega Catal. 
cod, copt. Romae 1810, no. c) of about the tenth century. 


(4) S. Cyriz or S. MarK. 
No separate text is published. 


The Egyptian Rite Ixix 


Translations: Latin in Assemani, pp. 157-84 (from Tuki’s text). A latin 
version of a sahidic fragment corresponding to pp. 168. 34-173. 19 below is 
given in Hyvernat «.s. pp. 11-13, from the Borgian ms, above. 


(5) Other Anaphoras. 
A. A. Giorgi Fragmentum evangelit S. Joannis graecocopto- 
thebatcum: addilamentum...divinae missae, cod. dtacontct reliquiae 
et itturgica alia fragmenta ... Romae 1789, pp. 304-15. 


This contains the sahidic text and a Jatin version of a fragment of an anaphora 
otherwise unknown, from the Borgian ms. mentioned above. A corrected latin 
version is given by Hyvernat w#. s. pp. 15-19. The codex diacomicus, pp. 353-66 
(Zoega, no. ci), a collection of greek diakomika, is the source of the insertions 
marked 7 in the text of S. Mark below, pp. 139-41. 


Hyvernat Canon-Fragmente der altkoptischen Liturgie 
Rom 1888, pp. 8-10, 14 sq., 20-24. 

This contains a latin version of five fragments from the same ms. (Zoega, 
nos. c, cx). The Inclination Gratias agimus tb: p. 23 is a form of the prayer 
in the Ethiopic liturgy Pilot of the soul p. 243 below: cp. Renaudot i. p. 494, 
Ludolfus ad suam hist. acth. Comment. p. 345. 


(y) Lhe Lectionary. 


Mai Scriptorum veterum nova collectio iv (2) Romae 1831, 
pp. 15-34: Malan The holy Gospel and versicles for every 
sunday and other feast day tn the year; as used in the Coptic 
church (Original documents of the Coptic church iv) Lond. 
1874: Lagarde in Abhandlungen d. historisch-philologischen Classe 
d. konigl. Gesellsch. d. Wissenschaften au Gottingen xxiv, Gottingen 
1879: Maspéro in Recuetl de travaux relatifs a la philologie et a 
Larchéologie egyptiennes et assyriennes vii, Paris 1886, p. 144. 


(r) Mai gives the table of Gospels for feasts and fasts and for saturdays, 
sundays, wednesdays and fridays of the year from Vat. Arab. xv, reprinted 
from Assemani Biblioth. apostol. Vatic. cod. mss. catalogus iii (2), pp. 16-41. 
(2) Malan gives the sunday Gospels and versicles for vespers, matins and 
liturgy for the year, from a coptic-arabic ms. (The ‘versicles’ of the liturgy 
are variables corresponding to p. 159. 30 sq. below and that sung at the kiss of 
peace p. 163. 35.) The table of Gospels is reprinted in Dict. chrishan antsq. 
pp. 959-61. (3) Lagarde tabulates all the lections and the psalms for the months 
athor to mechir and epepi to the little month (i.e. approximately novemb. to 
feb., and june to aug.), for Lent and the Ninevites’ fast, for the sundays of 
Eastertide and for the principal feasts, from the Gottingen mss. Or. 125. 7-9, 
12-15. (4) Maspéro gives a fragment of a table of lections in sahidic. 


5 


10 


ow 


Oo 


eo 


5 


30 


35 


Ixx Introduction 


ii. Manuscripts. 


(x) Containing the anaphoras of S. Basit, S. Grecory and S. Cyriv: Vat. 
Copt. xvii (A.D. 1288), xxiv (r4the.), xxv (1491), xxvi (1616): Brit. Mus. Ssppl. 
arab, 18 (xii), Add. 17725 (1811): Bodl. Hsentingt. 360 (xiii, the text translated 

5 below), Marsh 5 (xiv), Marshall 93 (xviii): Paris Copt. xxvi, xxviii, xxxi. (9) 
S. Bas, and S. Grec.: Paris Copt. xxix, xxxix. (3) S. Bas. and S. Cyr.: Bodil. 
Huntingt. 572 (xiii or xiv). (4) S. Basix: Vat. Copt. xviii (before 1318), xix 
(1715), Ixxviii (1722), Suppl. Copt. Ixxxi (1723), Ixxxv (18th c.), Ixxxvi (1713): 
Paris Copt. xxiv, xxv, xxvii, xxx. (5) S. Gree. and S. Cyr.: Vat. Cofé. 

10 xx (1315), li (undated): Bodl. Husntingt. 403 (xiii or xiv). (6) S. GreEc.: 
Paris Copt. xl. (7) S. Cyrir: Vat. Copt. xxi (1933), xxii (before 1580): Paris 
Copt. xli. (8) Pontifical mass at the consecration of the chrism: Vat. Coft. xliv 
(rgth c.). (9) Diaconale: Vat. Copt. xxvii (13th c.), xxviii (1307). (10) Lec- 
tionary: Vat. Arab. xv (1338) containing the Gospels for the whole year: Vat. 
15 Arab. lix (17th c.), Copt. xxix (1712), xxxii (1723), Bodl. Husntingt. 18 (1295), 
278 (13491), 89, containing all the lections, and covering in whole or in part the 
months from thdouth to mechir, i.e. approximately september to february: 1d. 
26 (1265), Paris Copé. xix, xx, for Lent: Vat. Arab. lx (1673), Copt. xxxi(1711), 
xxxiv (c, 1700), Bodl. Huntingt. 5, for Holy Week: 1. 3, for Eastertide: 
20 #5. 47, Paris Copé. xxi (?), for sundays in Eastertide and those of the months 
pachon to mesore and the little month, i.e. from may to august: Bodl. Hunting. 
254, for the principal feasts: Vat. Copt. xxx (1714), xxxiii (1719), for sundays from 
Lent to the end of the year: ib. Arad, xxxix (16th c.), for sundays and festivals. 
In coptic mss. of the New Testament the divisions and the order of the books 
25 correspond to the lection system. The Gospels are commonly in a separate 
volume: S. Paul is either in a separate volume or is combined with the rest of 
the books in the order Paul, Cath. Epp., Acts. The pericopae are sometimes 
noted in the text. See Gregory in Tischendorf Nov. Test. graece, ed. 8, 
iii, Leipz. 1894, pp. 853 sqq.: Scrivener Introd. to the criticism of the New 
3° Testament, 4th ed., Lond. 1894, ii, pp. 110 sqq. 

(11) Sahidic fragments, Brit. Mus. Or. 3580 is a collection of liturgical frag- 
ments, including part of a table of lections; invocations (one of which is a 
compilation from S. Cyr. and S. Greg.); four collections of prayers of fraction 
&c., one of which is the inclination, absolution, fraction and confession of S. 

35 Basil; and two fragments of dtakonska, one of them including also an institution 
and intercession. There are similar collections at Leyden and elsewhere. 

See Codd. copt. biblioth. Vatic. in Mai Script. vet. nov. coll. v (2), Romae 1831 : 
Codd, arab. biblioth. Vatic. in Mai 16. iv (2), Romae 1831 : Cureton Catal. cod. mss. 
or. Mus. Brit. arab. Lond. 1846: Rieu Suppl. to cat. of arab. mss. in Brit. Mus. 

40 Lond. 1894: Uri Bibl. Bodl. codd, mss. orient... . catal. i, Oxon. 1787. 


lii. History, &c. 
(1) The outline in the Arabic Didaskalha given below in 


Appendix K represents a stage in the history of the Coptic 
liturgy. 


The Egyptian Rite Ixxi 


See above pp. Ixvi sq. Illustrations, sometimes dated, of the language of 
the liturgy are to be found in Revillout’s article Les prieres pour les morts dans 
Vepigraphie cgyptienne in Revue égyplologique vol. iv, 1885. On the relations of 
languages, greek coptic and arabic, in Egypt see Quatremére Recherches critiques 
et historiques sur la langue et la littérature de l Egypte Paris 1808; Butler The 5 
ancient Coptic churches of Egypt Oxford 1884, ii, pp. 250-55; Bp. Lightfoot in 
Scrivener 4 plain introd. to the criticism of the New Testament, 4th ed., Lond. 
1894, ii, pp. 97-100, with Mr. Headlam’s corrections of the account of the 
coptic dialects, pp. 103-106. 


2. Incidental notices from the acts of the saints or elsewhere 10 
do not seem to have been collected on a large scale, but many 
regulations bearing on the liturgy are contained in the constitu- 
tions of the patriarchs ‘Abdu ’1 Masih (Christodulus, 1047-78), 
Gabriel II (+ 1146) and Cyril III (1235-43), as well as in the 
so-called Imperial Canons, in the Epitome from the sentences of the 15 
fathers, and in the canonical collections of Faraj Allah of 
Akhmim (Echmimensis, xiith cent.) and Safi ’1 Fada’il ibn al 
‘Assal (Ebnassalus, xiiith cent.). These are unpublished, but 
are largely quoted in the notes of Renaudot. 


Renaudot, in his notes Lit. or. coll. i, pp. 152 sqq., has collected a few 20 
incidental notices from historical writers. On the constitutions of Christodulus 
see Renaudot Hist. patriarch. alexandrin. jacobtt. Paris 1713, pp. 420-4, Neale 
Patriarchate of Alexandria ii. Lond. 1847, p. a13: for those of Gabriel, Ren. 

p. 511, Neale p. 248: of Cyril, Ren. p. 582: on the Jmperial canons, 1b. 213, 
and on Ibn al ‘Ass&l, #5. 586. The collection of Faraj Allah is in Paris Anc. 25 
fonds 120; that of Ibn al ‘Assal in Anc. fonds 121-123, Suppl. arab. 84, 85; that 
of Maqf@ra, containing the Jmperial canons, in Suppl. arab. 78, 83. 


3. There are several arabic Commentaries from which 
Renaudot quotes largely, otherwise unpublished: especially 
Abu Saba 7ractatus de scientia ecclesiastica, Abu ’| Bircat A Aght 30 
tn the darkness and an exposition of the offices (xivth cent.) and 
Gabriel V Rituale sacramentorum (1411). To these may be added 
the history of Abu Dakn published in a latin version ftstoria 
Jacobitarum seu Coptorum .. opera Josepht Abudacni Oxon. 1675, 
and in an english translation from the latin, E. S[adleir] Zhe 35 
History of the Cophts commonly called Jacobites Lond. 1693. 

Abu ’! Bircat’s work is contained in Vat. Arab, dcxxiii (aA 19), Upsala Onent. 


486 (Tornberg Codd. arab. pers. ef turc. bibl. reg. univ. Upsaliens, Upsala 1849, 
p. 306): Gabriel’s in Paris Anc. fonds 42 (3). 


Ixxil Introduction 


4. Of modern writers see Vansleb Histosre de léglise 

a’ Alexandrie Paris 1677 (esp. iii. 1): Renaudot Lit. or. coll. i, 

pp. Ixxvi sqq., 152-302: Lebrun Expication iv, pp. 469-518: 

Neale History of the holy eastern church: introd. p. 323 sq., The 

5 patriarchate of Alexandria Lond. 1847: A. J. Butler Zhe ancient 

Coptic churches of Egypt Oxford 1884 (esp. vol. ii): Evetts and 
Butler Zhe churches and monasteries of Egypt Oxford 1895. 


C. THe ABYSSINIAN LITURGIES 


The books necessary for the celebration of the liturgy are (a) the Keddasc, 
10 containing the complete text of the liturgy: (8) the Sher'dta gepéwé (ordo 
synopseos), the Lectionary, the contents of which are indicated below. 
There is an Abyssinian Uniat for whose use the Roman edition below seems 
to be intended. 


i. Printed texts. 
15 1. The Preanaphoral. 


C. A. Swainson The Greek liturgies .. with an appendtx con- 
taining the Coptic ordinary Canon of the Mass .. edited and 
translated by Dr. C. Bezold Cambridge 1884, pp. 349-95. 


The singularly described document in the appendix is in fact the Ethiopic 

20 preanaphoral, printed from Brit. Mus. Or. 545, with variants in the margin 

from Or. 546, and an inadequate english translation. The folio, following f. 43, 

noted on p. 392 as wanting, is bound up as f. 52 in the ms. Dr. Swainson is 

mistaken, p. xliv, in saying that the mss. above do not contain the anaphora: 
see below. 


25 2. Ordo communis with the Anaphora of the APosTLEs. 


[Tasfa Sion] Testamentum novum .. Missale cum benedictione 
incenst cerae &c...quae omnia Fr. Petrus Ethyops auxilio piorum 
sedente Paulo III pont. max. et Claudio ilius regni tmperatore 
imprimis curavit [Romae] anno sal. mdxlviii, ff. 158-67. 


30 The text has been so far latinized that the Filiogue has been inserted in the 
creed. Reprinted in Bullarium patronatus Portugalliae regum in ecclesiis Africae 
&c. append. t. iii, Olispone 1879, pp. 201-20. 

Translations: Latin in [Tasfa Sion] Modus baptisands... item Missa qua 
communster utuntur quae eham Canon universalis appellatur nunc primum ex 

35 lingua chaldaea sive aethiopica in latinam conversae Romae apud Antonium 
Bladum mdxlix mense aprilis: reprinted, Louvain 1550. In the prefixed letter 


The Egyptian Rite Ixxiil 


to Paul III the translation is attributed to Petrus Paulus Gualterus of Arezzo. 
It is made presumably from the text above, but it is further latinized by the 
mutilation of the invocation, in addition to the insertion of the Filtogue in 
the creed. Some notes of little value are appended. This version is repro- 
duced in G. Witzel Exeratamenta syncerae pretatis Mogunt. 1555: in the Brbiio- 
thecae patrum Paris 1575 t. iv, 1589 t. vi, 1654 t. vi, Colon. 1622 t. xv, Lugdun. 
1677 t. xxvii: in Fabricius Cod. apocr. N. T. pars iii, Hamb. 1719, pp. a11-252, 
liturgia S. Matthaei qua aethiopes utuntur: in Migne P. L. cxxxviii. 907-28. 
G. Cassander Liturgica (Opera Paris 1616, p. 27) gives an abstract of this version. 
An emended latin version of the same text is given in Renaudot i, pp. 472-95, and 
reprinted in Bullanium patronatus Portugalliae &c. «. s. pp. 239-57. English from 
Ren.’s latin in Brett, pp. 81-90, and from ed. 1548 and Brit. Mus. 4dd. 16202 in 
Rodwell Ethiopic kturgies and hymns i, Lond. 1864, pp. 1-26. The anaphora used 
at funerals given by Rodwell, pp. 48 sq., is only a form of the Apostles. 


3. Other Anaphoras. 
The following have been published : 


(1) Our Lorp Jesus Curist (We give thanks unto thee, 
holy God, the end of our souls). Testamentum novum &c. Romae 
1548, ff. 168 sq.: Ludolfus ad suam hist. aethiop. Commentarius 
Francof. ad M. 1691, pp. 341-345: Bullarium patr. Portug. 
Pp. 221-4. 

Translations: Latin in Ludolfus u.s.: English in Rodwell x. s. pp. 27-31 (from 
ed. 1548 and Ludolfus). 

(2) Our Lavy Mary which father Cyriac pope of the city 
of Behnsa composed (My heart is inditing of a good matter). 
Testamentum novum &c. ff. 170 sq.: Bullartum pp. 225-33. 


English in Rodwell #. s. pp 31-40, from the above text and Brit. Mus. Add. 
16202 


(3) S. Dioscorus (Before the world and for ever is God in 


10 


15 


25 


his kingdom). Vansleb in Ludolfus Lexscon aethtopicum Lond. 30 


1661, appendix (from Bod]. Poc. 6): hence in Budllar. pp. 260-2. 


Latin version by Vansleb «#. s., reprinted in Lebrun iv, pp. 564-79 and Bullar. 
pp. 261-3. English (part) in Rodwell s. s. p. 46sq. from Brit. Mus. Add. 16202. 


(4) S. JoHNn Curysostom (Behold we declare the essence 


of the Father who was before the creation of the world). Dillmann 35 


Chrestomathia aethtopica Lips. 1866, pp. 51-6 (from Bod. Poc. 6). 


li. Manuscripts. 


(1) Containing the ordo communis with anaphoras: seventeenth century, Brit. 
Mus. Or. 545, Paris Eth. 69, Berlin Dies A d. 11: eighteenth century, Brit. Mus. 


Ixxiv Introduction 


Or. 546, 547, Paris Eth. 61, 68, Berlin Pet. ii, n. 36: nineteenth century, Brit. 
Mus. Or. 548, Berlin Or. quart. 414. (2) Containing anaphoras without the 
ordo communis : fifteenth century, Bibl. Soc. Eth. G (Rodwell, p. 45): sixteenth 
century, Paris Eth. 77°: seventeenth century, Paris Eth. 70, 116: eighteenth 
§ century, Brit. Mus, Add. 16202, Paris Eth. 54, 60: nineteenth century, Brit. 
Mus. Or. 80, Paris Eth. 132: of unassigned date, Bodl. Pocock 6, of which Paris 
Eth. 136 is a copy. (3) Of unassigned character and date, Vat. Ethsop. xiii, 
Xvi, XXli, XXViii, XXix, XXXiv, xxxix, lxvi, Lxix, 
Besides the Anaphoras already enumerated the following are 
10 found in one or more of these manuscripts. 


(5) S. JoHN THE Evancetist (Zo thee, o Lord, we have 
raised our eyes, we have lifted up our hearts). 
(6) S. JAMEs THE Lorp’s BROTHER (Jt ts meet and right and 
just to praise thee, to bless thee, to give thanks to thee). 
15 (7) S. GREGORY THE ARMENIAN (We give thanks to thee, . 
God, in thine only Son and the Holy Ghost, undtvided), 
(8) THE cccxvi11 ORTHODOX (God, worshipped tn the clouds 
and high above the heavens). 
(9) S. ArHaANasius (J call the heavens to witness unto you, 
20 I call the earth to witness unto you, that ye stand tn awe). 
(10) S. BasiL, a translation of the Coptic S. Basil. 
(11) S. Grecory NazianzEn (We give thanks to our 
benefactor, the merciful God, the Father). 


(12) S. EprpHanius (Great ts God in his greatness, holy tn 
25 hts holiness). 


(13) S. Cyrit i (With thee, o Lord, God of gods and Lord 
of lords, God, hidden essence, infinste). 

(14) S. Cyrit ii (We give thanks to thee and we magnify thee, 
we bless thee and we praise thee, even thine holy and blessed name). 


30 (15) JAMES OF SERUGH (Arise with reverence towards God 
that ye may hearken, open the windows of your ears). 


S. James, which is evidently derived from the syriac, and S. Cyr ii are found 
only in Paris Eth. 69 of the mss. above. 


(3) Lectionaries: Brit. Mus. Or. 543 (fifteenth cent.), Add. 16249 (modern), 

35 for the year: Add. 18993 (fifteenth or sixteenth cent.), festal: Or. 544 
(eighteenth cent.), for sundays. The lectionaries are similar to and presumably 
derived from the Coptic, and contain the psalm and gospel for vespers, and the 
four lections and the psalm (cp. p. 220 below) and at least in some cases 


The Egyptian Rite Ixxv 


a reference to the homily, for the liturgy. Manuscripts of the N. T. are 
commonly in three volumes, Gospels, S. Paul, and Catholic Epp. with Acts 
and Apocalypse, so far corresponding to the lection system. (Scrivener Plasn 
introduchon, 4th ed., ii, p. 155: Gregory in Tischendorf N. 7. graece ed. 8, iii, 
PP. 900 sq.) 5 
See Dillmann Cat. cod. mss. Mus. Brit, iii, Lond. 1847, Cat. cod. mss. bibl. 
Bod. vii, Oxon. 1848, Verseichniss d. abessin. Handschr.d kinigl. Bibl. su Berlin 
Berlin 1878: Wright Catal. eth. mss. in the Brit. Mus. Lond. 1877: Zotenberg 
Catal. des mss. ethiop. de la bibl. nationale Paris 1877: Mai Script. vett. nov. coll. 
v (2), Romae 1831, pp. 95-100. Io 


ii, History, &c. 


1. The Anaphora of the Ethiopic Church Ordinances which is 
given below pp. 189-93, as has been already pointed out, 
follows the consecration of a bishop and corresponds to the 
Clementine liturgy. It is related (1) to the Canons of Hippolytus 15 
which are the source of the offertory-rubric and the opening 
dialogue (p. 189. 2-16) and of the oblation of the oil after the 
invocation (p. 190. 25-7): (2) to the Clementine liturgy the 
invocation of which seems to be derived from the same source 
as that of the Ethiopic: (3) to the Ethiopic Anaphora of the 20 
Apostles which is formed out of that of the Church Ordinances 
by the addition of the details of the Egyptian anaphora. There 
are at present no means of fixing the date of the document. 


On the Church ordinances see p.xxii(5). (1) Can. Hippol.3 (Achelis §§ 20-37, 
pp. 48-51) =sahid, Eccl. can. 31, p. 463 below; after which the canon proceeds 25 
(Achelis p. 56) guodss adest oleum oret super tllud hoc modo: sin autem solum- 
modo illas particulas. (2) On the relations of the Clementine and the 
Ethiopic invocations see pp. xxii, xxx, xxxii. (3) The successive paragraphs of 
pp. 189. 5-192. 18 will be found imbedded in the anaphora of the Apostles below 
pp. 228. 3-21: 231. 6 sq., 11 $q.: 232. I-35: 233. 5-9, 26-29: 234. 15-235. 23: 30 
237. 14-25 : 243. 11-17. Bunsen Anal. antenic. iii p. a1 regards the liturgy of 
C. O. as of the second century, but on merely subjective grounds. Such a view 
is very improbable, and the history of liturgical development in Abyssinia is 
too little known to justify even conjecture. 


2. No Ethiopic commentaries or regulations bearing on the 35 
liturgy seem to have been published: but the following exist 
in manuscript. (1) The so-called Zestament of the Lord, several 
chapters of which are concerned with the subject: but since it 
is not Ethiopic in origin, its regulations probably throw little 


Ixxvi Introduction 

light on the Abyssinian rite, unless, as is possible, they have 

been assimilated to Abyssinian use. (2) The later mss. of the 

canonical collection Sinddds contain a collection of prayers, 

some of them liturgical in the narrower sense. (3) Part of the 
5 so-called Order of the Church is a priest’s ceremonial. (4) A tract 

on the duties of a priest. 

(r) A part of the Testament of the Lord has been published in syriac by 
Lagarde in Rel. jur. eccl. ant. syr.and retranslated into greek in Rel. sur. eccl. ant. 
graece, but otherwise it has not been investigated. Cp. M.R. James Apocrypha 

10 anecdota Camb. 1893, pp. 151 sqq. A suffrage of the litany in the existing 
Abyssinian liturgy, below p. 208. 33-36, is derived from the chapter ‘ on those 
who come late to church,’ and ‘lag behind’ should perhaps still be rendered 
‘come late’: cp. Lagarde Rel. sur. eccl. ant. graece p. 86. The ethiopic 
Testament is contained in Brit. Mus. Or. 793, 795, of the xviiith century. 

18 (2) The Stxddds is contained in Brit. Mus. Or. 793, 795, 796, all of the xviiith 
century: Or. 794 (c. xv) has not the prayers. (3) The Ceremonial is in Brit. 
Mus. Or. 549, 550, 788, 799, of the xviiith century, and Add. 16205. (4) Part of 
the tract on the priest’s duties is in Brit. Mus. Or. 829* (xviiith cent.). The 
Fatcha nagasht (Law of the Kings) is a version of the arabic collection of 

20-Ibn al‘Assal. 


3. Of modern writers see Francisco Alvarez Verdadera infor- 
macam das terras do Preste Joam {Coimbra] em casa de Luis 
Rodriguez 1540 (engl. transl. by Lord Stanley of Alderley, 
Narrative of the Portuguese embassy to Abyssinia during the years 

25 1520-1527, Hakluyt Soc., Lond. 1881): Job Leutholf (Ludolfus) 
Fitstorta ‘ethiopica \ii, Francof. ad M. 1681, Ad suam historiam 
ethtopicam antehac editam commentartus iii, Francof. ad M. 1691 : 
Renaudot Lé. or. coll. i, pp. 496-518: Lebrun Expitcation iv, 
pp. 519-579: Bruce Travels v. 12, 2nd ed., Edinb. 1805: Neale 

30 The patriarchate of Alexandria Lond. 1847: Gobat journal of 
a three years’ residence in Abyssinia, 2nd ed., Lond. 1847: Harris 
The highlands of Ethiopia vol. iii, 2nd ed., Lond. 1844: Bent Zhe 
sacred city of the Ethiopians Lond. 1893: Evetts and Butler Zhe 
churches and monasteries of Egypt Oxford 1895, pp. 284-291. 


35 Geo. Cassander Liturgica (Opera Paris 1616, p. 28) has an abstract of the 
liturgy from Alvarez. 


The Persian Rite Ixxvii 


Iil. THE PERSIAN RITE 


The Nestorian books are to be distinguished from those of the two Chaldaean 
Uniats: the western, which was formed in the middle of the seventeenth 
century and has its centre at Mosul; and the eastern, consisting of such of 
the Christians of S. Thomas in Malabar as still adhere to the Roman communion 
and the results of the synod of Diamper. 

The ritual books required for the celebration of the liturgy are (a) the Zachsa 
(vdégis) containing the text of the liturgy (the deacon’s manual Shamashittha 
is sometimes found separately): (8) the Dawidha containing the Psalter and 
the litanies (pp. 26a sqq. below): (7) the Lechonary, in three volumes con- 10 
taining respectively the Lections (O. T. and Acts), the Apostles (S. Paul) and 
the Gospels: (3) the Hidhkra containing the proper hymns. Sce Badger The 
Nestorians and their rituals ii, pp. 19-25: Maclean and Browne The Catholicos 
of the East and his people pp. 232 $q., 240 8q. 


rye 


i. Printed texts. 15 


1. Nestorian. 


Liturgia sanctorum A postolorum Adaei et Maris: cut accedunt 
duae altae in quibusdam festis et feriis dicendae: necnon ordo 
baptism: [| Tachsa part i] Urmiae, typis missionis archiepiscopi 
Cantuariensis, mdcccxc: [ Zachsa part ii] ibid. mdcccxcii. 20 


mesaulvrara résale rite (Lections, Apostles and 
Gospels) Urmi, the archbishop of Canterbury’s mission, 1889. 


These volumes form the editio princeps of the Nestorian rite, unmodified except 
by the omission of the heretical names. Of the liturgy, the first volume contains 
the ordo communis and the three anaphoras, of the ApostLes, of THEODORE and 23 
of Nestorius, from an Alkosh ms. with some variants from several mss. of the 
districts of Alkosh, Kurdistan and Urmj. The second volume contains the 
prothesis and the prayers, pp. 247-52, 262-6 below: the third the table of lections 
for the whole year. The text below is translated from these books so far as 
they go: the variable hymns, except that on p. 297, which is contained in the 30 
first volume p. 52, are from a ms. Hidhra which Dean Maclean used in 
Kurdistan: on the Diptychs see below. The H#dhra is unpublished. 

Translations: Latin in Renaudot ii, pp. 578-632 (ordo communis and the 
three anaphoras, from mss. representing a local use in some respects different 
from that of the text above: see Ren. p. 561 and manuscripts below) from which 35 
the ordo communis and the anaphora of the Apostles are reproduced in Lebrun 
vi, pp. 468-512 and Daniel iv, pp. 171-193 (the principal paragraphs of Theodore 
and Nestorius are added in the margin of the latter). English in G. P. Badger 
The syriac iiturgies of the Apostles,... Theodorus...and... Nestorius (Occasional 
papers of the eastern church association, no. xvii) Lond. 1875 from mss. in 40 


Ixxviii Introduction 


Turkey: The liturgy of the holy apostles Adai and Mari &c. Lond., S.P.C.K., 
1893, pp. 1-62, 83-89, from the Urmi edition above: the anaphora of the 
Apostles from Renaudot’s latin in Etheridge Syrian churches pp. 221-235 and 
in Antemcene christian library xxiv, Edinb. 1872: of Nestorius in Brett Collection 

5 pp. g!1-ror (anaphora only) also from Renaudot’s latin, and in Badger The 
Nestorians and ther rituals ii, pp. 215-43 from mss. in Turkey: of Theodore 
in Neale History of the eastern church: tntrod. pp. 533-703 (anaphora only) from 
Ren.’s latin compared with Brit. Mus. Rich. 7181. The table of lections is given 
in A. J. Maclean East Syrian daily offices Lond. 1894, pp. 264-283: the O. T. 

10 lections for sundays in Forshall Catal. codd. mss. orient. Mus. Brit. syr. pp. 
29-32 from Rich. 7168, the Gospels for the year pp. 48-53 from Rich. 7173, 
7174: the divisions of the Psalter in Maclean and Browne The Catholicos of the 
East &c. pp. 240 sq. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. 
Perikopen, pp. 471-3: Maclean and Browne of. at. pp. 253 sq. 


15 2, Chaldaean. 
(1) Western. 


Missale chaldaicum ex decreto s. congregationts de propaganda 
fide editum Romae 1767. 


Of the anaphoras this contains only the Apostles: of the lectionary, the 
20 apostles and gospels for the year. 
Translation: German by Bickell in der katholische Orient 4-6, Manster 1874. 


(2) Eastern. 


Ordo chaldatcus mtssae beatorum Apostolorum tuxta ritum 
ecclestae Malabaricae Romae 1774. Ordo chaldatcus rituum et 
25 lectionum tuxta morem ecclestae Malabaricae Romae 1775. 


galson rosin réooa\ were... retsa remaaal, oa 
(The book of the orders and the lections . . according to the 
chaldaean order of Malabar) Rome 1844. 


In the last, and presumably in the second, the liturgy is inserted, with a 

30 separate pagination 1-60, after p. 440. As will in part appear from the Portuguese 
title below, these texts, which contain the ordo communis, the lections (apostles 
and gospels) and the anaphora of the Apostles, have been purged from real 
or supposed nestorianisms and considerably dislocated by de Menezes and the 
synod of Diamper (1599). 

35 Translations: Latin in Ant.de Gouvea Jornada do arcebispo de Goa Dom Frey 
Aleixo de Meneses primas da India Onental . . quando foy as Serras do Malauar etc. 
(Append. Missa de que usam os antigos christidos de Sto Thome do Bispado de 
Angamalle das Serras do Malauar da India Oriental purgada dos erros & 
blasfemias Nestorianas de que estava chea pello Illustrissimo & Reverendissimo 

40 Senhor Dom Frey Aleyxo de Meneses Arcebispo de Goa Primas da India quando 
Soy redusir esta Christandade & obedienaa dg Santa Igreja Romana, tresladada 


The Persian Rite Ixxix 


de Siriaco ou Sunano de verbo ad verbum em lingoa Lata) Coimbra 1606. 
Reproduced in La messe des ancens chrestiens dicts de S. Thomas Bruxelles 
1609 (also Antwerp in the same year): the Bibliotheca patrum, Paris 1654 t. vi, 
Colon. 1618 t. xv, Lugdun. 1677 t. xxvii: J. F. Raulin Histona ecclestae Mala- 
baricae cum Diamperitana synodo,. . accedunt cum liturgia Malabanca, tum &c. 
Romae 1745, pp. 293-333 : Lebrun Exfiication vi. 468-512. In English from 
the latin in Neale The liturgies of SS. Mark &c. Lond. 1859, 1869 &c. 


3. An ancient Anaphora. 


Dr. Bickell published in Zettschr. d. deutschen morgenldnd. 
Gesellschaft xxvii (1873) pp. 608-613 the text of a fragment in 
Brit. Mus. Add. 14669, ff. 20 sq., containing an anaphora of the 
Persian rite, of which his Latin reproduction is given below in 
Appendix L. Its title is unknown, but its structure indicates 
its Persian affinities, the Intercession intervening between the 
Institution and the Invocation. 

See below, p. 511 note. Dr. Wright in A skort history of Syriac literature 


Lond. 1894, p. 28 calls this anaphora ‘ Diodore of Tarsus,’ on what ground does 
not appear : but cp. iii. 1 below. 


ii, Manuscripts. 


(1) Liturgies. Nestorian: Vatican Syr. xlii (A.p. 1603), ccciii (1608), Brit. 
Mus. Rich. 7181 (c. xvi), Paris Suppl. 31 (xvii), 39 (1697), 32 (written by 
Renaudot), 70 (xviii), 81 (1724). Chaldaean: Vat. Syr. xliv (1691), xliii (1701), 
ccexe (1751), cexci (1766), Bodl. Oxseley 267 (xviii: with lat. vers.\, Paris 
Anc. fonds 67 (xvii\, Suppl. 1a (xvii), 18 (1698), 24 (written by Renaudot), 
68 (1699), 94 (1711), 49 (xviii). (2) Diptychs. The diptychs given below, 
pp. 275-281, have been compiled by Kasha Oshana of Urmi from two mss., 
of which the one (a) was written by the rabban Yonan, who died a few 
years ago, from two mss., one long, the other short, which he combined 


without distinguishing the elements contributed by each: this composite ms. 


is the basis of the list below: the other (8), which is now at the end of the 
Hidhra of the village of Guktapa near Urmi, was written about 200 years 
ago by mar Yuhanan of Mawana near the Perso-Turkish frontier. The addi- 
tions taken from § are distinguished below by square brackets. From the 
names of the metropolitans it is clear that a belongs to the province Mosul, 
which was formerly part of that of Arbela: the names up to Titus, p. 277.11, 
belong to Arbela, and the list is then continued in the line of Mosul. From the 
names and the mention of Cubha (i.e. Nisibis), p. 278. 5, it appears that 8 
belongs to the province of Nisibis. The notitiae of the Nestorian bishops are not 
complete enough to enable us to identify the cities to which the lists belong, 


1 4) 


15 


30 


but perhaps a is of Ardashir and 8 of Mardin. (3) Lectionaries: Brit. Mus. 40 


Add, 14492 (c. ix), 14491 (ix or x), 14705, 17923 (xi), 14688 ‘xii or xiii), Egerton 
681 (xiii), Rich. 7168, 7173-6. 


Ixxx Introduction 


iii. History, &c. 

1. Three other anaphoras are mentioned, but are now 
unknown. 

(1) Bargauma (fl. 480): mentioned in the Catalogue of 
5 ‘Abhdishu (Assemani B. O. iii [1] p. 66). 
(2) Narsal (fl. 490): mentioned also by ‘Abhdishu (20. p. 65). 
(3) DioporE or Tarsus. An anaphora under this title is 
proscribed by de Menezes’ synod of Diamper along with those 
of Nestorius and Theodore (act. v decr. 2, ap. Raulin Hestorta 
10 p, 153), and Abraham Ecchellensis (Catal. Hebedjesu Romae 1655, 
p. 135) mentions it. Renaudot (Li. or. coll. ii, p. 569) questions 
its existence, supposing that the synod of Diamper confused 
the names of Theodore and Diodore: but the decree mentions 
both and the doubt seems gratuitous. 
13 Comp. i. 3 above. On the anaphora of Theodore see Leontius of Byzantium 
C. A.D. 531) ¢. Eutych, e¢ Nestorium iii. 19 (Migne P. G. lxxxvi. 1368 c). 

2. The history of the rite must otherwise be sought in the 
commentators, of whom the works of the following are extant. 
Ishu‘yabh of Arzon (+ 595) Questions on the mysteries, found in 

20 part in Vat. Syr. cl (5) (Assemani Vat. catal. or.iii p. 280’. George 
of Arbela (fl. 960) Exposition of all the ecclestastical offices is 
abstracted in B. O. iii (1) pp. 518-40 (tr. iv. is on the liturgy); his 
Questions on the ministry of the altar is extant in Vat. Syr. cl (1). 
Yabhallaha II (+ 1222) Questions on betrothals and marriages and 

25 on the sacred liturgy, ib. (3). ‘Abhdishu of Nisibis (1318) The 
Pearl is printed with a Latin translation in Mai Scripit. vet. nov. 
coll. x (2) Romae 1838, pp. 317 sqq., and is given in English in 
Badger The Nestortans and their rituals ii, Lond. 1852, pp. 380-422: 
iv. 5 sq. is on the Eucharist. Timothy II (fl. 1318) On the seven 

30 causes of the mysteries of the church is abstracted in B. O. iii (1) 
pp. 572-80. Zhe Book of the Fathers or The heavenly intelligences, 
included in the Nestorian law-book 4 shitha Sunhadus, is attributed 
to Simeon bar Sabba‘e (tc. 340) but is certainly much later 
(Wright Syriac Literature p. 30, Maclean and Browne Zhe 

33 Catholicos of the East and his people Lond. 1892, p. 183): it is 
unpublished. 


Narsai (fl 490) Exposstion of the mysteries (B. O. iii [1] p. 65), Hannana of 
Hedhaiyabh (+607) Exposition of the mysteries (6. 83), and Ishu'barnon (+826) 


The Byzantine Rite Ixxxi 


On the division of the offices (1b. 166) are mentioned in the Catalogue of ‘Abhdishu, 
but are no longer extant, unless the anonymous tract mentioned in B. O. 
li p. 489 n. xi be the work of Ishu’barnon. Cp. Wright 4 short history of Syriac 
itterature Lond. 1894, pp. 59, 127, 217. 


3. Of modern writers Assemani Biblioth. ortent. iii (1) and (2) 5 
gives all sorts of information on Nestorians, Chaldaeans and 
Malabarese: Renaudot Li?. or. coll. ii pp. 561-642 has a 
dissertation and notes on the liturgies: Neale History of the 
holy eastern church: introd. pp. 319-323 discusses the originality 
of the Persian rite as against Palmer Origines ltturgicae i, 10 
pp. 194-196 (4th ed.): Bickell Conspectus ret syrorum lterartae 
pp. 61-5 discusses some points of the liturgy. On the Nes- 
torians see Etheridge Syrian churches pp. 54-134, Badger 
The Nestorians and ther rituals Lond. 1852, Yule Cathay and 
the way thither, Hakluyt Soc. 36, 37, Lond. 1866, Legge Zhe 15 
Nestorian monument of Hsi-an Fa Lond. 1888, Maclean and 
Browne The Catholicos of the East and his people Lond. 1892. 
On the Chaldaeans, Lebrun Expliication vi, pp. 369-571, Badger 
u. s., Bickell der katholische Orient Monster 1874, 1-6 (no. 6 
has notes on the liturgy comparing the Uniat and the Nestorian 20 
forms in detail). On the Malabarese see Raulin Historia 
ecclestae Malabaricae Romae 1745, Binterim Denkwdrdigketten 
iv (2) Mainz 1827, pp. 240 sqq., Etheridge #. s. pp. 150-171, 
Howard The Christians of S. Thomas and their liturgies Oxford 
1864, Rae The Syrian church in India Edinb. 1892. 25 


IV. THE BYZANTINE RITE 


A. THE OrtHopox LITURGIES 


The liturgies of S. Curysostom, of S. Basit and of S. GRecory D1ALocos 
or the Presanctified exist and are in use mh several languages. In many cases 
there is a Uniat rite alongside of the Orthodox. 30 

The languages are the following: (1) Greek, in use among the greck-speaking 
populations of the Levant, whether Orthodox or Uniat, and in the western 
Uniats, the Greek in Italy and the Albanian in Sicily: (2) Syriac, no longer 
in use but formerly the language of the Syrian Melkites or Orthodox : (3) Arabic, 
the language of the arabic-speaking Orthodox, at least in Palestine, and of the 35 
Uniat drawn from the Orthodox of Syria, now called ‘ Melkites’ or ‘ Greek 


f 


Ixxxil Introduction 


catholics’: (4) Georgian, the language of Georgia, the exarchate of Tiflis, now 
in some degree in process of displacement by Slavonic: (5) Old Slavonic, the 
ecclesiastical language of Russia and of the Slavonic populations of the Balkan 
peninsula and Austria-Hungary, both Orthodox and Uniat: (6) Rouman:an, 
5 since the middle of the seventeenth century, when it displaced Old Slavonic, 
the language of the church of Roumania and of the Roumanians of Hungary, 
Orthodox and Uniat: (7) Esthonian, Lettish and German, in use in the Baltic 
provinces of Russia: (8) Finnish and Tartar dialects of E. Russia and N. Asia, 
Eskimo and Indian dialects of N.E. Asia, the Aleutian islands and Alaska, as 
10 well as Japanese and Chinese, in use in the missions of the Russian church: 
(9) English, in use among Austrian colonists in N. America, formerly Uniat, 
now Orthodox under the bishop of Alaska and the Aleutian islands resident in 
San Francisco. 
Of the liturgical books it is sufficient to mention (1) the Tums«déy, containing 
15 the rules for determining the service to be said on a given day, and dealing 
with questions of occurrence and concurrence, &c., and indicating most of the 
variables; first published in Tums«dy wai ra dwdppnra Venice 1545, and again 
Tumxdy ody Geq dyig wepiéxov wagay riy &drafw ris txxAno.acriehs deodovbius 
Tov xpévov Sdov Venice 1685, and much simplified in Tum«dy xard thy rafiy rijs 
20 rou Xpiorot peydAns txxAnoias Constantinople 1888. Selections from the 
Typtkon are given under the several months and days in the Myvaia, the ’Ar@o- 
Adyiov and the books de tempore in (7) below. (2) The EbyxoAdéyoy contains, 
besides the offices for the rest of the sacraments and the ‘occasional’ and 
pontifical offices, the text and rubrics of the fixed elements of the liturgy, the 
25 diakontka being generally more or less abbreviated. (3) The Aeroupy:edy or 
Al Ocia Aecrovpyia: contains the text and rubrics of the liturgies, apart from the 
other matter contained, in thé Euchologion, with some of the less frequently 
varying of the variable formulae appended. (4) The ‘Iepo8:axovixdy contains the 
diakontka: e.g. ‘lepo%:axovndy véov Venice 1694, ‘lepodkaxonndy ty @ wepréxerac 
30 dwaca } Tis lepods:axomnns rdfews spagis Venice 1768, &c. (5) The fixed hymns 
and responses are contained in the ZvAAeroupyxdy : e. g.’Axodovbia Tov dvayver- 
arou fyyouy 7a ovAAccroupyind Venice 1549, 1641, and vewor? B:opOoPeica (sic) 1644. 
(6) The *Avayvaoriudy, the ’Axdorodos or MpafandéoroAos and the EbayyéAsov con- 
tain the lections, the EvayyeAtordproy the table of N.T. lections. (7) The variable 
5 hymns are found, for Sundays in the ‘O«rdnyos (Venice 1525 &c.), for Lent and 
the three preceding weeks in the Tprwdor (Venice 1522 &c.), for Eastertide in 
the Mevrnxoordpoy (Venice 1544 &c.), and for the immovable feasts in the 
Mnvaia (Venice 1548 &c.): the festal hymns are repeated in the ’Av@oAdyioy 
(Venice 1621 &c.), and again in part (the antiphons of the enarxis and the hymns 
40 of the Little Entrance, in the ‘NpoAdéyrov (Venice 1509 &c.). It will be unnecessary 
further to refer to any of these books except those contained in (2), (3) and (6). 
See Leo Allatius de libris ecclesiasticis Graecorum Paris 1645, reprinted in 
J. A. Fabricius Bibliotheca graeca v, Hamb. 1712: Cave Senptorum eccles. hist. 
lit, ii, Lond. 1698, diss. 2, pp. 30-60: Neale History of the holy eastern church: 
45 introd. Lond. 1850, pp. 819 sqq.: Daniel Cod. it. iv, Lips. 1853, pp. 314 sqq.: 


ww 
J 


The Byzantine Rite Ixxxili 


Pitra Hymnographie de Péglise grecque Rome 1867, pp. 62-64: Legrande Bibdiio- 
graphie hellénique an quinsieme et seisieme siecle Paris 1885, Bibliogr. helléen. an 
dix-septieme siecle Paris 1894-5. 

In speaking of a great living rite like the Byzantine it is 
impossible, as it is unnecessary, to do more than indicate certain 
groups whether of printed texts or of manuscripts. 

i. Greek printed texts. 

Ai Beta Aevroupyiat rod dylov "Iwdvvoy rod xpucoordyov, BaorAelov rou peyd- 


one 


Aou cai 7 Tay mporyacpévey® Teppavou dpxtemoxémov KwvorayrwoundAews 
ioropia éxeAnoworixh Kal pvotixh Oewpia, “Ev ‘Popn xworge peg” (1526) 
pnvos OxtroBpiou’ defiarnts Anuntpiou Aovea rov xpyrds. 

This is the editio princeps of these liturgies, published with the licence of 
Clement VII and, according to the colophon, edited with the co-operation of 
the archbishops of Cyprus and of Rhodes. Beyond this the source of its text 
is unknown. The text is reprinted in Swainson, pp. 101-87 (bottom). S. Chrys. 
was published separately in Aeroupyla rot ayiou "Iadyvou rot ypuvcoordpov xara 
Tay Tou Anyunrplov Aoveas (Sic) rot xpnrds éxdoc1w Venice 1644. 


fe) 


bag 


5 


“H Oia Aerovpyia rov ayiov "Iwdvyov tov xpvcoorduov: daivina mtssa 
sancti Joannis Chrysostom# Venetiis per Joan. Antonium et fratres 
de Sabio 1528, and apud Julianos 1687 (greek and latin). 20 

The text is closely akin to, but not identical with, that of the edition of 
Ducas. 

Aecroupyias ta» ayiwv marépwv "laxoBov rod dmoardAou kai ddedpobéor, 
Bacweiou rov peyddov, lwdvvov rov xpvcogrdpou Parisiis 1560. 

The source of the texts is not indicated except in so far that in the letter to 25 
the cardinal of Lorraine prefixed to the corresponding latin collection, Paris 1560, 
Antwerp 1560, 1562 (see above, p. xlviii), the editor Jo. a S. Andrea describes 
the documents there contained as drawn e medtis Graeciae bibliothecs (f. 2 v). 
The latin version of S. Basil is that of an ancient ms. of Johannisberg; of 
S. Chrysostom, that of Leo Thuscus ‘see below pp. Ixxxiv ro, Ixxxv 30°. 30 


J. Goar EYXOAOTPION sive rituale graecorum..cum selectis biblio- 
thecae Regiae, Barberinae, Cryptae Ferratae, Sanctt Marci Floren- 
tint, Tillianae, Allatianae, Corestanae, et altts probatis mm. ss. et 
editis exemplaribus collatum. Interpretatione latina ..tllustratum... 
Lutetiae Parisiorum mdcxlvii. Ed. secunda Venetiis mdccxxx. 35 


This is the most considerable collection of materials for the history of the 
text that has been made, and it has never been adequately used. Daniel Cod. 
4it. iv pp. 327 8qq. makes some use of it and embodies some of its collations for 
S. Chrysostom. Its most important texts are the Barberini, on which see below 
and the following : 40 


f 2 


Ixxxiv Introduction 


Ibid. pp. 153-156 (ed. 2) Exemplar aliud liturgiae Basilianae 
juxta M.S. Istdort Pyromalt Smyrnaet monastertt S. Joannis in 
insula Patmo diacont. An undated text of S. Basil, of an ancient 
type intermediate between the Barberini and the mass of later 

5 texts. 


The ms., brought to Europe by Isidore Pyromalus, a friend of Goar’s, was 
recognized by the latter as closely related to the latin text given by De la 
Bigne (Morel is apparently meant, viz. in Liturgiae patrum Paris 1560: at least 
Morel’s text is evidently identical with that referred to), the origin of which 

10 he had been anxious to ascertain. This translation was, no doubt, in fact 
derived either from J. Cochlaeus Speculum antiquae devotionis arca missans 
et omnem alium cultum Det... ap. S. Victorem extra muros Moguntiae 
1549 or from G. Witzel Exercitamenta syncerae pietatis multo saluberrima inter 
quae lector habes liturgiam seu missam S. Basiliti mag. recognitam Mogunt. 

15 1555: and Cochlacus and Witzel derived it independently from a velustus codex 
latinae translathonis belonging to the monastery of S. John in the Rheingau, 
i.e. Johannisberg on the Rhine below Mainz: see Speculum p. 117 and 
Exercitamenta epistola nuncup. and praefatio. Both the mss. are lost for the 
present: at least, Goar's greek is not in the Bibliothéque Nationale, and 

20 the Johannisberg ms, has probably perished, the library having been burnt at 
the beginning of the present century. The texts are important as containing 
the diakonika and an order in some ways different from that of later texts. It 
may be noticed that the prayer of the Cherubic Hymn Ovdels df:os is wanting, 
and the text of the prayer of Elevation Mpécyes Kupre is intermediate between 

25 that of the Barberini ms. (p. 341 below: identical with the text in [Amphi- 
lochius] Vita S. Basil 6 in SS. patrum Amphilocha . . . opera omnia ed. 
Combefis, Paris. 1644, p. 176 B) and that of S. Chrysostom in Grottaferrat. P 8 vii 
of the ninth or tenth century. 


C. A. Swainson The Greek Liturgies chiefly from original 
30 sources Cambridge 1884, pp. 76-187. 


This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants 

in S. Chrysostom from Vat. Graec. 1970 (codex Rossanensts), and again pp. 1o1- 
144, 151-187 from Burdett-Coutts iii. 42 (eleventh cent.) and from the editio 
princeps with variants from other edd. and some mss. The comparison of 
5 eleventh and sixteenth century texts is inconveniently arranged and misleading. 
The choice of materials is arbitrary and inadequate, and it is assumed that 
conclusions can be drawn from the mere length of a text without regard to its 
intended scope, whereas in fact a modern altar-book is not materially longer 
than the earliest known text. Hence the comparison of an eleventh century 
4° altar-book with a more or less complete sixteenth century text leads to no 
result, and the remarks on p. 148 are entirely illusive. The inadequacy of 
materials may be gathered from p. 174 where the editor remarks that he has met 
with no ms. of the Presanctified later than the Barberini and the Rossano codices, 


ow 
ro 3) 


The Byzantine Rite Ixxxv 


whereas such mss. are quite common; and on p. 74 the mss. of the thirteenth 
and fourteenth centuries are said to be ‘ chiefly fragmentary,’ which is not the 
case unless it be meant that they are altar-books and therefore do not contain 
the diakonika. The ‘momentcus additions between the eleventh and the six- 
teenth centuries’ referred to on p. xxxvi affect only the Prothesis: their 
extent and their momentousness can be judged of from Appendix Q below. 


nm 


The service-books of the Orthodox use, until the present 
century, seem to have been printed exclusively at Venice where 
the Euchologion was published in 1526, 1545, 1558 &c., and 
there has been a series of issues by various editors ever 10 
since. In the present century editions have been printed at 
Constantinople, e.g. EixoAdyov rd péya 1803, and at Athens, e.g. 
Ai Geiat Aarovpyia 1835, the latter representing the use of the 
church of Greece which has characteristics of its own. Of the 
service-books of the Uniats, the Basilian use of Italy is repre- 
sented by Al 6eias Aecrovpyia ... als. . . Eos lepoupyeiv rois lra\oypatxois 
row dyiov Bacieiov povayxois xara ry rafiwv rou TumMod 7 xpyrat y ceBacpia 
pov  Kpumrns Sepparns xadoupéxn Rome 1601 and Accrovpyixiy civ Oeg 
dyig xara rny ragw rou tum«xov tis mavoérrov porns ths Kpumroéppns val 
pay xal os ray iradcypakéy povaldvrwy Tov peyddou matpos pay Bacieiov 20 
Rome 1683, the latter arranged as a Roman missal; while 
the editions of EdyoAdyoyv rd péya, Rome 1754 and 1873, repre- 
sent the use of the Greek Uniat in general. 


5 


See E. Legrande Bibhographie hellénique ate xv et xvi siecle Paris 1885, Bibliog. 
hellén. au dix-seplieme siecle Paris 1894-5. From one or more of the editions of 25 
the service-books are derived several western literary editions: e.g. Daniel 
Codex lit. iv, pp. 327-450 (ed. not specified), Neale Tetralogia liturgica (S. Chrys. 
from edd. Venice 1840 and 1842), J. N. W. B. Robertson Al Ota: Accroupyiac 
Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858). 

Translations. (1) S. Curysostom was translated into Latin for Rainaldus de 3° 
Monte Catano by Leo Thuscus in about 1180 from a text of the end of the 
eleventh or the beginning of the twelfth century, as is indicated by the namcs 
of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios 
the emperor (Komnenos 1080-1118) commemorated in the great intercession 
(the other patriarchs cannot be identified}. This version was published by 35 
Beatus Rhenanus in Missa d. Joannis Chrysostom: secundum veterem usum 
ecclesiae Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel 
d. B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Liturgiae 
ssve missae ss. patrum Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it 
in Swainson, pp. 145-7. Another latin version was made in about 1510 by 40 
Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Chrish tn 


Ixxxvi Introduction 


euchar, Colon. 1527, f. 113) from two mss., one of them said to be of the twelfth 
cent. (Gasquet and Bishop Edward VI and the Book of common prayer Lond. 1890, 
p. 187 note) and published in Opera S. Chrys. t. v, ed. Chevallon, Paris 1536, and 
separately in D. Joannis Chrysostomi missa graecolatina D. Erasmo Roterodamo 
5 interprete Paris 1537, and at Colmar 1540; again in Opera S. Chrys. Basil. 1547 
and t. iv Paris 1624; and again in Tijs Oeias Accroupylas rot dylou "Iwdvvou Tov 
xpvooordépou So xelueva Venice 1644 (being the text and version of 1528, and 
a text with Erasmus’ version, described in the preface as reprinted from 
an edition by Morel, 1570) and Aeroupyias rov dyilov ‘Iadyvov rot xpuvcoordépou 
10 érépa ExBoors reAcicbar elwOvias gy Tics TeV povacrnpiow Venice 1644 (being 
apparently a reprint of the second part of the former). Another version was 
published at Worms in 1541 from a Trier ms. by Ambr. Pelargus (who remarks 
in his preface on the great differences between the Trier text, that used by 
Erasmus, and a roll in the cathedral church of Worms: this last is also men- 
15 tioned in a letter of Konrad Harzbach to B. Rhenanus, Horawitz p. 471), and 
another from the ed. of 1526 at Prague in 1544, and another from the same ed. 
by Gentianus Hervetus, Venice 1548, Antwerp 1562, and reprinted in the Brblio- 
theca patrum Paris 1624 t. ii, 1644 and 1654 t. xii. Montfaucon Opera S. Chrys. 
t. xii, Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi. 
20 Etonae 1612 (described as derived from ‘ ed. Morellii Paris. 1570,’ i.e. apparently 
. Aer. 7. dy. marépaw Paris. 1560). See Cave Scniptt. eccles. i p. 305, Fabricius 
Biblioth. graeca vii p. 651 8q., xiii p. 824, Burbidge Liturgies and offices of the church 
Lond. 1885, pp. 41 sq., Legrande Bibliographie hellenique ax dix-septierne siecle 
i p. 459 sqq.: Gasquet and Bishop #. s. A German translation was published 
a5 by G. Witzel in 1540 (Horawitz and Hartfelder «. s. pp. 466, 469), and a modern 
version by Rajewsky in Exchologion d, orthodox-katholischen Kirche Wien 1861-2. 
English in Brett Collection pp. 42-56 (anaphora: from Goar): Covel Account of 
the present Greek church Cambr. 1722, pp. 15-28 (from EdyoAdéyiov Venice 1673) : 
King Rites and ceremonies of the Greek church in Russta Lond, 1772, pp. 137-84 
30 (from the Slavonic): Neale History: introd. pp. 341-726 (from edd. Venice 1839, 
1842): in The divine liturgy of our father among the saints John Chrysostom 
Lond. 1866: Robertson Al Oetar Aecroupyia:: the divine hturgies Lond. 1894 (see 
above). (2) On the old Latin version of S. Basix see above p. Ixxxiv. A version 
of his own was also published by G. Witzel in 1546 (according to Gasquet and 
35 Bishop «. s.); another from the edition of 1526 by Gentianus Hervetus, Venice 
1548, reprinted in the Bibhoth. patrum Paris 1624 t. ii, 1644 and 1654 t. xii; 
and another from a ms. in Uffenbach’s library, consisting of leaves promis- 
cuously arranged, in J. H. Maius Bibhotheca Uffenbachiana Halae 1720, p. 498, 
reprinted in Migne P. G. cvi. 1291 sqq. (certainly not of the ninth century as 
40 there stated). German in Rajewsky u.s. English in Brett pp. 57-70 (anaphora 
only, from Goar), and Neale and Robertson as above. (3) The PRESANCTIFIFD 
was translated, from the edition of 1526 and an Euchologion, by Gilbert 
Genebrard, and published in the Bibiioth. patr. Colon. 1622 t. xv, Paris 1624 
t. ii, 1644 and 1654 t. xii, Lugdun. 1677 t. xxvii. German and English in 
45 Rajewsky, Neale and Robertson as above. 


The Byzantine Rite Ixxxvii 


The Lectionary. (xs) The ‘Avayrdces or dvayvoopara, the Old 
Testament lections of the divine office, were printed separately 
with the proper mpoxeipeva in BrBAlov Acydpevov ’Avayrworudy meprexov 
Sarvtata avayyocpara ra éy rois éomepivois rov GAov émavrov rd re eiptoxdpeva 
éy trois BeBXiors rev Bwdexa pyvev cai ra év TH rprwdin Kul év T~P mevrnxoorapip 
Venice 1595-6. This has not apparently been often reprinted, 
if at all. The lections do not belong to the liturgy except in 
Lent, when the two lections of the ferial éowepwés, from Genesis 
and Proverbs respectively, become on wednesdays and fridays 
the lections of the Presanctified. They are contained in the 
Tpia3eor, (2) The ‘Andorodos or LUpagandorodos, containing the 
Apostles (S. Paul) and the lections from the Acts substituted for 
the Apostles in Eastertide, was printed at Venice in 1550 and 
frequently since. In some editions at least the proper spoxeipeva 
and alleluias are added. (3) The Oeiov xai iepdvy Etayyédov, con- 
taining the Gospels for the year, was published at Venice in 
1539 and often since. (4) The Evayye\ordpov or table of sunday 
Gospels for the year was published in Evayyedtordpiov meptéxov thy 
rey evayyedotay diadoxny wiley dpyovrat Kal mov xaradiryouow Venice 
1614, 1624, and is appended to modern editions of the EvayyéAco» 
e.g. Venice 1872. The later editions include the Apostles in 
the table. 


The table of lections is given in Smith and Cheetham Dict, of chrishan ant- 
quites s. v. Lectionary, pp. 955-9, and in Scrivener Introduction to the textual 
critasm of the New Testament, ed. 4, i pp. 80-89. On the structure of the 
lectionary see E. Ranke’s excellent exposition in Herzog-Plitt Real-Encyclopddie 
xi, s. v. Perikopen, pp. 463-8. See also Burgon The last twelve verses of S. Mark 
Oxford 1871, pp. 191 sqq., and Scrivener of. ct. pp. 74-7, 327 8q. (inaccurate in 
detail). On the EvuyyeAcorapov see further in the Glossary sub voce. 


ii. The other Janguages of the rite. 


Of the Melkite Syriac only the Gospel lectionary has been 
published in Bibliothecae syriacae a Paulo de Lagarde collectae 
quae ad philologiam sacram pertinent Gottingae 1892, pp. 257-402 
(‘the Jerusalem Syriac’). 


5 


5 


30 


See Tischendorf-Gregory Nov, test. graece, ed. 8, Leipz. 1894, pp. 827 sq.: 35 


E. Ranke in Herzog-Plitt Real-Encyclopddse xi, s.v. Perikopen, pp. 470 sq. 
The Gospels are tabulated from Bodl. Dawk. 5 in Payne-Smith Catal, codd. syr. 
bibl, Bodl. cc. 114-29. 


Ixxxvill Introduction 


The Arabic for the use of the Orthodox in Palestine is printed 
in Al Oeias Aecrovpyiat dw di\\ yn da bm OLS (Ti he book of the 
service of the holy mysteries) Jerusalem, at the Patriarchal press, 
1860 (arabic only). The Uniat Melkite use is found in Ai 6eia 

5 Actroupyias lie 9zJ OLS (Ti he book of liturgies) (Rome 1839?), 
Vienna 1862 (parallel greek and arabic). 


The Gospel lectionary is tabulated in Mai Serpét. vet. nov. coll. iv (2) Romae 
1831, pp. 34 60 from Vat. Arab. xvi (twelfth cent.). 


In Slavonic the liturgies of S. Basil and S. Chrysostom 
10 were published for Servia, with the lections at Venice in 1519, 
1554, and in three editions about 1570, and without lections at 
Venice in 1527 (Dobrowsky Jnstttutiones linguae slavicae Vindob. 
1822, p. xl; P. J. Safattk Gesch. d. sttdslawischen Literatur, 
ed. Jireéek, Prag 1865, t. iii pp. 284 sq.), and the liturgies for 
1s Russia at Venice in 1574 (Zaccaria Brbhioth. ritualis i, Romae 
1776, p. 19) and at Moscow in 1602 (Dobrowsky of. cit. p. xlix). 
The Georgian books were printed before 1798 (F. C. Alter 
Ueber georgianische Litteratur Wien 1798, p. 122). 
In German the liturgies are published for the use of the 
20 Russian colony at Alexandroffka near Potsdam in Maltzew die 
gottlichen Liturgieen unserer heidigen Vater Johannes Chrysostomos, 
Basithos d. grossen u. Gregorios Dialogos deutsch u. slawisch unter 
Beritcksichtigung d. griechischen Uriexte Berlin 1890. 
The liturgies have been printed in Japanese (2nd. ed. 1895) 
a; and in Chinese (1894), and in several Finnish and Lartar dialects. 
§ In Roumania till 1643 Old Slavonic was the ecclesiastical language, and 
till sometime in the same century Servian was that of commerce and law. Since 
that date Roumanian has been substituted, but the cyrillic alphabet was retained 
till 1828 when it was modified : in about 1847 it was finally abandoned and the 
30 roman letters adopted. See Grober Grundriss d. romantsch. Philologie i, Strassb. 
1886, p. 437, Morfill Slavonic literature Lond. 1883, p.24. § Innocent archbishop 
of Kamchatka (1840-68', afterwards metropolitan of Moscow, translated or 


assisted in the translation of the liturgy into several dialects of N.E. Asia, the 
Aleutian islands and Alaska. See American church review July 1877. 


35 il. Manuscripts. 


(1) Rome, Biblioth. Barberina. MS. iii. 55. Parchm., of the 
end of the eighth century, in uncial. Euchologion. The liturgies 
are abstracted in Goar Evyoddpov pp. 83-85, 150-153, 173 (ed. 2), 


The Byzantine Rite 1xxx1Xx 


and printed at length in Bunsen Analecta antenic. iii. pp. 201-36, 
and from a new collation in Swainson pp. 76-98, and again from 
a new collation, with additions from early sources, below 
pp. 309-52. The ordinations are printed in Morinus de sacris 
ecclestae Ordinationibus Antw. 1695. 5 


According to a note on the fly-leaf, the volume was bequeathed to the convent 
of S. Marco at Florence by one Nicolas de Nicholis, having been left in Florence, 
according to Goar's prooemium, by a member of the Council of Florence in 1439. 
On palaeographical grounds it is assigned to the eighth or ninth century, and 
the date is probably more closely defined as between 788 and 797 by the com- Io 
memorations on p. 333 below, where the fag:Aeis must be Constantine VI 
(779-97) and Mary (married in 788) or Theodota (married in 795), and the 
Baciucoa the dowager empress Irene. The lacuna of eight leaves in S. Basil 
is supplied below, pp. 327-36, from Grottaferrata I 8 vii. 


(2) The bulk of existing manuscripts are of the eleventh 15 
to the seventeenth century, while texts of the tenth century are 
rare. The diversities among manuscript texts, so frequently 
insisted upon, for the most part affect the completeness of 
the contents and only in a small degree the text of the liturgy: 
celebrant’s altar books are commoner than more complete 2° 
documents. 


Ninth or tenth century, Grottaferrat. f 8 vii(r). Tenth century, Grottaferrat. 
r 8x, xx (1). Eleventh century, Grottaferrat. f 8 ii, iv, xx (2): Paris Graec. 
328 (1): Burdett-Coutts iii 42 (given in Swainson, Chrys. Bas.). Twelfth 
century, Rome, Bibl. Angelica C. 4. 15: Grottaferrat. Tf 8 xxi: Milan F. 3 sup.: 25 
Paris Graec. 330, 391, 392, 409: Bodl. Laud, 28, Auct. E. 5.13: Burdett-Coutts 
i. to (variants in Swainson, Chrys. Bas.). Thirteenth century, Grottaferrat. 
Ir 8 xiv: Milan E. 20 sup.: Paris Graec. 112: Bodl. Cromw.11. Fourteenth 
century, Vat. Oftobon. 288: Grottaferrat. T B vii (a2‘, xviii: Venice Append. 
gracc. 447, 452: Paris Graec. 324, 328 (2), Suppl. graec. 469: Cairo Patnarch. 30 
69: Jerusalem Patriarch. 520, S. Saba 605, 607 (patriarchal darafis\. Fifteenth 
century, Milan P. 112 s#p: Paris Graec. 326, 2509, (Goar’s ms., pp. 78-83), 
Bibl. Mazarin Graec. 727: Munich Graec. 540 : Patmos 641, 690, 703: Jerusalem 
S. Saba 56. Sixteenth century, Rome, Bibl. Corsiniana 41 E 29, 41 E 31: 
Grottaferrat. fT 8 ix, xxiv: Venice Naman. 19a, ii 147: Paris Graec. 393: 35 
Bodl. Baroce. 42, 107: Munich. Graec. 409: Jerusalem S. Saba 48, 53, 250, 392, 
401, 618, 621, 687, 692. Seventeenth century, Venice Nanian. arg, 221, li. 159, 
ii. 160, xi. 28: Paris, Bibl. Mazarin Graec. 725: Jerusalem Patriarch. 74, 99, 334, 
474, 481 (1), S. Saba 327, 384, 540, 571, 584, 585, 586. Of unassigned date, 
Rome, Vat. Vat. gr. 1213, Ottobon. graec. 344, 434, Bibl. Barberina iii. 12, 22, 35, 40 
48, 64, 89, 105, 108, 112, 129, iv. r, 10, 13, 17, 25, 40 (Goar’s Barberin. secund.), 
41, 7o (these are described simply as Euchologia, and probably they do not 


XC Introduction 


all contain the liturgies, while no doubt some of them belong to group (4) 

below): Milan F. 10 sup., E. 18 sup. 2: Jerusalem S. Saba 570. Goar’s 

Euchologion patrarchale (Grottaferrat. 8 1, twelfth cent.) does not contain 

the liturgies. Some other mss. are mentioned by Goar and by Swainson, but 
5 they are difficult to identify from their descriptions, 


(3) From the eleventh to the fifteenth century commonly, 
and for a century or two before and after this period occa- 
sionally, the liturgies were written on a roll, a strip of parch- 
ment several feet in length and from six to eight inches broad 

190 attached to a wooden roller with ornamental finials, written over 
on both sides, the text of the verso beginning from the roller 
in order that in use the parchment after being unrolled might 
be rolled up again. Such manuscripts are generally celebrant’s 
books containing little beyond the prayers and short rubrics: 

15 In some cases they have at least the cues of the diakonika, and 
deacon’s rolls containing only the dtakontka are not unknown. 


Each roll commonly contains a single liturgy, occasionally two 
or even the three. 


Ninth or tenth century, Grottaferrat. [ 8 xxix (fragments). Eleventh 
20 century, Grottaferrat. Tf 8 xli (fragment): Bodl. Bodl. Add. E 12, E. D. Clarke 
38 (ff. i, 230: fragments). Twelfth century, Brit. Mus. Add. 22749, 27563, 
27564: Paris Graec. 409: Monte Cassino (fragment): Messina Graec. 176: 
Chalki Theol. School: Jerusalem S. Saba 2 (fragment). Thirteenth century, 
Brit. Mus. ddd. 18070: Paris Graec. 409 A, Suppl. graec. 468: Patmos 707, 709, 
28 710, 731. Fourteenth century, Patmos 714, 716 (prothesis and diakonika), 7a1, 
727-30, 733; Jerusalem Patriarch. 517, 518, 520. Fifteenth century, Paris 
Gracc. 408: Patmos 708, 711, 712, 718, 720, 722, 725, 732, 734. Sixteenth century, 
Patmos 719 (with prothesis), 723, 724, 726. Seventeenth century, Patmos 717. 
On these mss. generally, and for other examples, see Gardthausen griechische 
30 Paldographie Leipz. 1879, pp. 58 sqq. Besides the liturgies, other parts of the 
Euchologion, e.g. ordinations, occur in rolls, 

This form of liturgical ms. is called xovrdacov, xovddacov, xov8de:. Hence 
xovraxioy &c. are used for a copy of the liturgy, whatever its form (Theod. 
Balsamon 4% can. 3a in Trullo p. 193 (Migne P. G. cxxxvii. 6a1 B), resp. ad Marc. 

35 5 [#6. cxxxviii.957 B]: EbyoAdyiov in ordin. presb., e.g. Venice 1869, p. 165), and 
similarly in arabic #indadk (Bodl. Bodl. 402, f. 1: in syriac k&ndéko is used 
generally of a roll, not apparently of a liturgical book in particular), 


(4) An important group of manuscripts is that of the Basilian 
communities of Italy and Sicily. They no doubt in some cases 


4o May preserve usages which have vanished from the eastern 
books; and besides this they have an interest of their own both 


The Byzantine Rite XCl 


as representing a development more or less independent of 
the eastern tradition and as containing a western admixture 
due to the influence of the Latin rite. They do not appear to 
have been studied in detail. 

There are several such manuscripts in the library of Grottaferrata, the 5 
Basilian monastery in the Alban Hills: of the twelfth century, I 8 viii, xv: 
of the thirteenth, [ 8 xiii: of the fourteenth, T 8 iii (Goar’s cod. B. Falascae), 
xii: of the sixteenth, [ 8 xvii, xix, xxxiii: of the seventeenth, [ 8 xxiii, 
XXxviii : of the eighteenth, [ 8 xxvi, xxviii; of the nineteenth I 8 xxxii. (See 
Rocchi Codices cryptenses Romae 1884). Messina Graec. 107 (xvth c.\, 144 xvi) 10 
are Basilian euchologia, and probably the liturgies 1b. 160 (xiv), 147 (xvi), 56 
(xvii) are Basilian: and Vat. Basthan. graec. ix (= Vat. gr. 1970, Swainson’s C), 
xvii, xviii, li, Milan C 7 sxp. (xiith c.), Paris Graec. 323 (xvi) probably all belong 
to this group, as no doubt do many of the Barberini cuchologia mentioned 
above: and Bodl. Asc. E. 5. 13 (xiith cent.) formerly belonged to the Basilian 15 
monastery of S. Salvator at Messina. Texts of S. Chrys. and S. Bas., with latin 
versions by Leo Thuscus and his contemporary Nicolas of Otranto, are contained 
in a Karlsruhe ms., formerly belonging to the abbey of Ettenhcim-Manster, 
described by F. J. Mone in Lateinische u. griechische Messen Frankfurt a. M. 1850, 
pp. 138 sqq. The texts appear to be Italian. 20 


§ In connexion with this group of manuscripts may be 
mentioned the so-called Liturcy or S. PETER, which is a 
compilation from the Byzantine and the Roman rites, being the 
Byzantine liturgy with a Roman mass and the canon substituted 
for the corresponding Byzantine paragraphs. It may be that it 25 
is only a literary experiment; but the considerable variations of 
text in the several copies suggest rather that it represents a 
serious attempt to combine the two rites and that it was actually 
in use in the Greek communities in Italy. It was first published, 
from a manuscript in the library of card. Sirleto, itself derived 30 
no doubt from the Vatican manuscript below, by Guil. Linden 
in Apologia pro liturgia Petri apostols et commentarius in eandem 
cum muissa apostolica Petri apostol: Antw. 1589 and Paris 1595, 
and was reprinted in Bib/oth. patrum ii Paris 1624 and Fabricius 
Cod. apocr. Nov. Test. iii Hamb. 1719 (greek and latin). 35 


It is contained in Grottaferrat. I 8 vii (ixth or xth cent.), Vatican Vat. graec. 
1970 (xii), Paris Suppl. gracc. 476 (xv), Graec. 3a2 (xvi). Swainson pp. 191- 
203 prints it from the Vatican ms. with variants (inaccurately given) from the 
first Paris ms. Cp. Le Nourry Apparat. ad bibhoth. patrum i, c. 34: Pitra 


Hymnographie de l’eglise grecque Rome 1867, pp. 72 8q. 40 


5 


10 


Lal 
eye 


20 


N 
ee 


30 


ee 
ju 


XCll Introduction 


(5) The Lectionary. The manuscripts of the 'Ardorodos and 
the Evayyédcov are tabulated in Tischendorf-Gregory Novum 
Lestamentum graece iii, ed. 8, pp. 687-800 and in Scrivener 
Introduction i, ed. 4, pp. 328-76. Some of these manuscripts 
also contain Old Testament lections, but the documents of the 
’Avayywortxéy have not apparently been collected. 


Messina Graec. 102, 122, 131 of the twelfth century and 164 of the thirteenth 
are ’Avayvworind. 


(6) Syriac and Arabic manuscripts. 


Syriac. (1) Liturgies. Brit. Mus. Add. 14497 (c. xi or xii): Vat. Syr. xli 
(t4th c.), #5. xl (16th c.: with arabic rubrics). (2) Lectonanes. Vat. Syr. 
eclxxviii (gth c.\, cclxxix (before 1141), cclxxx (1505): Bodl. Dawk. 5, 9: Brit. 
Mus. Add. 14489 (A.D. 1023), 17218 (xi). 

Arabic. (1) Liturgies. Vat. Arab. xvii (greek-arabic, a.p. 1582): xlvili 
(16th c., Uniat): Bodl. Bodl. 40a (S. Chrys.}: Jerusalem S. Saba 327 (1640: 
greek arabic). (2) Lechonaries, Vat. Arab. xvi (rath c.), dexii (15th c.): 
Bodl. Dawk. 36, 39. 


iv. History &c. 


(1) In Appendices M and N are given outlines of the 
liturgies of the dioceses of Asia and Pontus, which were 
absorbed into the patriarchate of Constantinople, gathered 
respectively from the canons of Laodicea and from the writers 
of the Pontic diocese. 


Cp. Palmer Ongines liturgicae Lond. 1845, pp. 45-72, 106-110, Probst Liturgre 
d. vierten Jahrhunderts u. deren Reform Minster i. W. 1893, pp. 124-156. 


(2) In Appendix O similar outlines of the Byzantine liturgy 
are collected from the writers of the fifth and sixth centuries, 
and in Appendix P from those of the seventh and particularly 
S. Maximus. 


On the liturgy in the Constantinopolitan writings of S. Chrysostom and 
S. Gregory of Nazianzus sce Probst Liturgie d. vierten Jahrh. pp. 202-26. 

S. Basix is first mentioned by name in Peter the Deacon (c. 513) de 
tucarn. et grata 8 (Migne P. L. Ixii. go c) and Leontius of Byzantium (c. 531) ¢. 
Eutych. et Nestor. iii. 19 (Migne P. G.1xxxvi. 1368 c) and the gand canon i Trullo 
‘Bruns Canones i, p 47), and it is implied in [Amphilochius] Vita S. Bassi 6 (ed. 
Combefis, Paris 1644, p. 176). S. CHurysostom is not alluded to by name before 
the Barberini ms., where three prayers are attributed to him, pp. 315. 319, 343 
below. Swainson, p. xxxi, argues from the absence of a title, and the assign- 
ment of only these three prayers to S. Chrysostom, that the liturgy as a whole 


The Byzantine Rite XClll 


was not attributed to him at the date of this ms. But the abrupt opening of 
the liturgy without even a rubric suggests that the omission of the title is 
accidental, and that an illuminated title, like that of S. Basil, was meant to be 
inserted and afterwards forgotten; while it is not unusual to attach the name 
of the reputed author of a liturgy to individual prayers contained in it (see e.g. 5 
Swainson p. 156, and the rubric before the prayer of the catechumens of 
S. Chrysost. in Paris Graec. 328, 330, 392). Both S. Basil and S. Chrysostom 
are mentioned in the tracts, of unknown, date, attributed to S. Proclus and 
S. John the Faster (p. liii above), The Presanctiriep is first mentioned in 
the Paschal Chronicle an. 645 (p. 348. 20-28 below); then in the sand canon i 10 
Trullo, a.p. 692 (Bruns Canones i p. 53) and in the tract of [John the Faster]. It is 
generally attributed in mss. and editions to S. Gregory Dialogos, i.e. S. Gregory 
the Great of Rome; but otherwise to S. Epiphanius (Vat. Graec. 1213, Bod. 
Cromw. 11) or to S. Germanus of Constantinople :Corsiniana 41 £ 29, 41 E 31, 
Bod]. Auct. E. 5. 13), and a passage common to Theodore of Andida Comment. 15 
iiturg. 32 and Sophronius Comment. kturg. 1 states that some attribute it to 
S. James, others to S. Peter, and others to other authors: and in Sinai Graec. 
1040 it is apparently assigned to S. Basil. See Mai Nov. patrum biblioth. v (4) 
pp. 97-99. (The liturgy of Gregory Dialogos in the second edition of the 
Liturgy of S. Peter Paris 1595 (Swainson p. ix], is not the Presanctified as 20 
Swainson states (15. note 1] but a greek version of the Roman mass). 


(3) In Appendix Q illustrations are given of the develop- 
ment of the Prothesis from the ninth to the sixteenth century. 
Such illustrations might be indefinitely multiplied, but those collected below 
are enough to indicate the line of development and to dispose of the view that 25 
the Prothesis in anything like its present complicated form is of so early a date as 
is suggested by Neale in History of the holy eastern church : introd. p. 346, note g. 
Cp. Pitra Hymnographie del eglise grecque p.64. (Where, to save space, references 
to the body of the book are given in this appendix, it is meant only that the 
texts correspond, not that the readings are absolutely identical.) 30 


(4) There are several Greek commentaries. (a) S. Maximus 
Mvoraywyia (Migne P. G. xci. 657-717), of which a latin version 
was published in Liturgiae patrum Paris 1560. See below p. 537. 
(8) S. Germanus I of Constantinople (tf c. 740) ‘Ioropia éxxAnovaorixy 
xai pvotixh Gewpia (Migne P.G. xcvili. 384-453) published in Ac:roupyiac 35 
tay dyiov warépov Paris 1560, and in latin in Liturgiae patrum 
Paris 1560: and in ‘H @eia Accroupyia épynvevpevn mapa rov ev dyiows 
marpos jpor Tepparod . . . pera xai GAdov rway ... Venice 1639, 1690. 
The text has been interpolated, probably in the eleventh or 
twelfth century, and its original form is at present irrecoverable. 40 
See below. (y) S. Theodore the Studite (+ 826) ‘Eppnveia rijs Oelas 


XCIV Introduction 


Aetroupylas ta» mponyacpévay (Migne P. G. xcix. 1687-90) first 
published by Mai in Nova patrum bibkoth. v (4) Romae 1849. 
(8) Theodore of Andida Upoéewpia xeharawoews rept rov ev rij Oeia 
Aeroupyia ywoudvov oupSdr(wv nal pvornpiov (Migne P. G. cxl. 417-68) 
5 first published by Mai in Nova patrum biblioth. vi (2) Romae 
1853, pp. 547sqq. The date of Theodore is unknown; but since 
in c. 5 he refers to a commentary current under the name of 
S. Basil, alluding no doubt to that of S. Germanus which is often 
attributed to S. Basil, his date must be later than that of 
10 S, Germanus, perhaps later than the interpolation of the latter. 
(ce) S. Sophronius Aéyos repcexov ray éxxAnovacreunjy dwacay icropiav «ai 
Aerrropepy ahiyynow wavrev rov év ry Oeig lepoupyiq reoupevar, a fragment 
breaking off after the exposition of the great entrance (Migne 
P. G. 1xxxvii. 3981-4001), first published by Mai in Sprcileg. 
15 romanum iv, Romae 1840, pp. 31 sqq. It is attributed to 
S. Sophronius of Jerusalem (+ 637) but is certainly of much 
later date and apparently later than Theodore. The three 
commentaries, of S. Germanus, of Theodore of Andida, and of 
Sophronius, have a considerable amount of matter in common: 
2zocp. p. 540 below. ({) Nicolas Cabasilas of Thessalonica 
(fl. 1350) ‘Eppnveta ris Oeias Aetroupyias (Migne P. G. cl. 368-492) 
first published in a latin version by Gentianus Hervetus, Venice 
1548, reprinted in Liturgiae patrum Paris 1560 and in the 
Bibliothecae patrum Paris 1575 t. iv, 1654 t. xii, Lugdun. 1677 
2st. xxvi: the text was first published in Brbhoth. patr. Paris 
1624, t. ii. (7) S. Simeon of Thessalonica (t+ 1429) epi rijs iepas 
Aerovpyias (Migne P. G. clv. 253-304) and epi rod dyiov vaoi. 
(tb. 305-61), being sections of a work first published by John 
Molibdos of Heraclea under the title Supedy rot paxapiou dpyteroxcmov 
30 Geagadovixns xara aipécewy «rd Jassy 1683, of which Migne is a reprint. 
A latin version of a shorter text had been published by Jac. 
Pontanus S. J., Ingolst. 1603, and reprinted in Bib/oth. patr. i, 
Paris 1639, &c. A text of the same type as Pontanus’ with an 
emended latin translation is given in Goar Edyoddyov pp. 179-94 
35 (ed. 2). (6) Nicolas Bulgaris Karnynots iepd froe ris Oeias nai iepas 
Aeroupyias éEnynows Venice 1681 (2 edd.), Constantinople 1861 (in 
english by Daniel and Bromage, The holy catechism of Nicolas 
Bulgaris Lond. 1893). 


The Byzantine Rite XCV 


S. Germanus’ work is attributed in the mss. to several different authors, very 
frequently to S. Basil: see Fabricius Bibhoth. graeca vii, p. 548: Pitra Jur. eccl. 
graecorum hist. et mon. ii, Romae 1868, p. 297. Pitra discovered an almost 
contemporary latin version by Anastasius Bibliothecarius of the uninterpolated 
text, and he published the first six chapters of it, «#.s. pp. 298 sq.: he died 5 
before fulfilling his intention of publishing the whole, and the ms. is for the 
present lost. The discovery of this version disposes of the view mentioned by 
Fabricius (Brblioth. graeca u.s.) that the commentary is the work of Germanus II 
(tc. 1255). On Theodore of Andida see Mai Nov. patrum bibl. vi (2) pp. 545 sq. 
On the text of Simeon of Thessalonica see Fabricius Bibl. graec. ed. Harles, xi 
p. 328, reprinted in Migne P.G. clv. 18. John Nathanael ‘H cia Acroupyla 
pera tirynoeaw Siapdpay 3:8acKndAav Venice 1574 is a compilation from Germanus, 
Theodore of Andida, Nicolas and Simeon. 


oO 


(5) Regulations affecting the rite are to be found in the 
collections in Pitra Jur. eccl. graecorum hist. et monumenta ii, 15 
Romae 1868, and Gedeon Kavomai diardgeas . . . ray dytwrdrwy matpi- 
apxav Kevoraryrivounddews Constantinople 1888: and points of ritual, 
in particular of celebrations at which the emperor and the court 
assisted, are illustrated by Constantine VII Porphyrogennetos 
(912-58) “Exéeors tis Baowelou rikews (de caerimonits aulae byzantinae 20 
in Migne P. G. cxii.) and Geo. Codinos Curopalates (c. 1450) 
Tlept rev oppixtaXiwy rod madariov KwvorarvriwvoundAews Kai Tov opdixiwy THs 
peydAns éxAnoias (26. clvii. 25-121). 


(6) On the Greek Church see the notes in Goar Edyoddyr : 
Leo Allatius De ecclestae occidentalis atque orientalis perpetua 25 
consenstone Colon. 1648, cc. 1531-1600 (de missa praesantifica- 
torum): P. Arcudius De concordia ecclestae occidentahs et 
orientalis in septem sacramentorum administratione iii, Paris. 
1672: N. Blancardus Philippi cyprit chronicon ecclesiae graecae: 
.- Christophori Angels de statu hodiernorum graeccorum enchirt- 30 
dion Franeq 1679: Tho. Smith De graecae ecclesiae hodierno 
statu Oxon. 1676, Lond. 1678, Trajecti 1698: P. Ricaut The 
present state of the Greek and Armenian churches Lond. 1679: 
Covel Some account of the present Greek church Camb. 1722: 
Neale History of the holy eastern church: general introduction 33 
Lond. 1850: Daniel Cod. /t#, iv, Lips. 1853, pp. 373-420 (notes on 
S. Chrysostom) : Rompotes Xptorcauky nOixy Kat Aecrovpyixen Athens 
1869: A. Riley Athos or the mountain of the monks Lond. 1887: 
H. Lucas in Dublin Review cxii (April 1893) pp. 268-g2 (on the 


XCVI Introduction 


Enarxis). On the Greek rite in Italy see Rodota Dell’ ortgine 
progresso e stato presente del rito greco in Itaha Roma 1758-63: 
F. Lenormant La Grande-Gréce Paris 1881-4: Rocchi La badta 
dt Grottaferrata Roma 1884: H. F.Tozer in Antiquary Aug. 1883, 

5 Oct. and Nov. 1888, Journal of hellenic studies Oct. 1889: Vannutelli 
XVI sguardo all ortente: le colonte Italo-greche Roma 1890: P. 
Batiffol L’abbaye de Rossano Paris 1891. On the Russian rite, 
J. G. King Rites and ceremonies of the Greek church in Russia 
Lond. 1772: Rajewsky Euchologion der orthodox-katholischen 

10 Kirche Wien 1861-2: Maltzew Die gotthichen Liturgieen unserer 
hetligen Vater &c. Berlin 1890. 


(7) For illustrations of buildings, instruments, vestments, 
ritual &c. see, besides some of the above, Leo Allatius De 
lemplis graecorum recent. de narthece &c. Colon. 1645: Texier and 

15 Pullan Byzantine architecture Lond. 1864: Neale History: introduc- 
tion bk. ii: Mai Nova patrum bibhoth. vi (2) p. 585 (engravings of 
a series of miniatures from a Jerusalem manuscript, now in the 
Vatican): Sabas bp. of Majaish Sacriste patriarcale dite synodale 
de Moscou, 2nde éd., Moscou 1865 (engravings of the treasures 

20 of the Moscow sacristy): Marriott Vestiarium christanum Lond. 
1868: Rohault de Fleury La messe Paris 1883-9: Bayet L’art 
byzantin Paris 1883. 


B. THE ARMENIAN LITURGIES 


It is necessary to distinguish between the Gregorian books, i.e. those of the 
25 national church in Russia and Turkey under the catholicos of Edchmiadzin, and 
the books of the Uniat, i.e. the Armenians since the xivth century in communion 
with the Roman see, in Turkey now under the titular patriarch of Cilicia and 

in Austria under the archbishop of Leopol. 


i. Printed texts. 
30 1. Gregorian. 


a. S. Nerses of Lambron JuapSpqmbac[dfctp fp hapge 
bhbobgeny, L ij “bhtac[d fet bopSery any ease ens pssst fr (Constdera- 
tions on the orders of the church and Commentary on the mystery of 
the oblation) Venice 1847, pp. 193-226. 


The Byzantine Rite XCVIl 


This is the text of the liturgy with the ordination of a presbyter, prefixed to 
the Commentary, derived from three mss. of 1306, 1333 and the end of the 
seventeenth century respectively. 


The altar-book has been frequently published, generally under 
the title | 


JeapSpzembinp oppagqat wanupugh (The mystery-manual 
of the sacred oblation) e.g. Constantinople 1706, 1748, 1785, 1823, 
1844, Smyrna 1761, Nor-Nakhidcheran 1794, Edchmiadzin 
1873, Jerusalem 1841, 1873, 1884. 

E. Asdvadzadouriants Liturgy of the holy apostolic church 
of Armenia London 1887 (arm. and english). 


The text is from the editions Smyrna 1761, Jerusalem 1873. 

Translations: Russian by Joseph Arghouthiants prince Dolgoroucki archbishop 
of the Russian Armenians, S. Petersburg 1799. French in [Dulaurier] Histotre 
dogmes traditions et liturgie de I église armenienne Paris 1855 (source not indicated). 15 
English by R. W. Blackmore in Neale Hist. of the holy eastern church: introd. 
pp. 380-700 from Dolgoroucki’s russian: Malan The divine hturgy of S. Gregory 
the Illuminator Lond. 1870, from the ed. Constantinople 1823, repeated with 
additions in the edition of Asdvadzadouriants above: Fortescue The Armenian 
church London 1872, pp. 57-113, from Blackmore corrected by the ed. Jerusalem 20 
1841. Daniel's Latin (Cod. kt. iv pp. 451-480) is from Blackmore’s english. 
The translation below is founded on Malan’s and follows the texts of Asdvadza- 
douriants and Jerusalem 1844, with additions in the rubrics explaining some 


points and with some modifications where unauthorized changes have bcen 
made in current texts. . 


B. Qjvudivafpp (Hoursbook) Julfa 1641, Amsterdam 1662, 
1667, 1686, 1688, 1705, Marseilles 1686, Constantinople 1701, 
1704, 1712 &c. 


[ 


2] 


The diakonika, which are not commonly contained in the altar-book, are 
sometimes appended to this, the book of the divine office. 30 


y. WN 20gahnp (Lectionary) Venice 1686, Constantinople 
1732; and according to the rearrangement of the catholicos 
Simon, Constantinople 1793, 1799, Edchmiadzin 1873, Jeru- 
salem 1873. 


The table of sunday lections is given in Fortescue The Armenian church 35, 
pp. 42-49. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. Perikopen, 
pp. 382 sq. 

8, Qusqapuits (EH ymnbook) Constantinople 1850. 

Containing the variable hymns of the liturgy. 


g 


XCVIII Introduction 


«. C aspushwt (Cantclebook) Amsterdam 1664, 1669, 1685, 
1702, Constantinople 1853 &c. 
This contains the hymns of the divine office, of which those of maundy 
thursday are sometimes used as communion hymns. 


5 2. Uniat. 

Ordo divinae missae Armenorum Romae 1642, 1670 (arm. and 
latin), Codex mystertt missae Armenorum seu liturgia armena. 
Romae 1677 (arm. and lat.), Liturgia armena Romae 1677 
(arm.): and editions Rome 1686, Venice 16g0, 1741, 1808, 1874, 

10 Trieste 1808, Vienna 1858. 

Liturgia armentaca cum wnagintbus Venet. 1823 (two edd. 
4° and 8°, arm. and lat.), Avedichian Liturgia armena traspor- 
fata in stalano Venezia 1826, 1832 (arm. and ital. with plates). 

Translations : Latin by Lubeczyk, Cracau 1544 (of which Cassander Liturgica 

1s has an abstract): Ordo dtvinae missae Armenorum Romae 1632: Pidou de S. Olon 
Lit. arm, cum niin ct cantu méinisterts circ. 1680 (from mss. supplemented by ed. 
1677) reprinted in Lebrun E-xvpitcation v; and the versions mentioned above. 
Italian, Avedichian as above and Liturgia armena tradotta in tlaliano Venezia 
1873. French in Liturgie de la messe armentenne Venice 1851 (with plates). 

20 German, F. X. Steck die Liturgie d. katholischen Armenier Tiibingen 1845. 
English, Issaverdenz The Armenian liturgy Venice 1872. 


ti. Manuscripts. 
1. The most important group of manuscripts consists of 
Lyons, Bibl. Municip., Or. 15 (a.p. 1314, of which Paris Arm. 
25 suppl. 12 bis is a copy), Munich Arm. 6 (A.D. 1427, copied from 
an exemplar of 1288) and Venice, Bibl. S. Lazzaro, Arm. 1411 
(xilith cent.). These contain, besides the ordinary liturgy under 
the title S. ArHanasius, the following no longer in use: 
(1) S. Joun Curysostom (Lyons, Munich, Venice) from 
30 the Greek, with some adaptation in the preanaphoral. 
(2) S. Basr (Lyons, Munich, Venice) from the Greek. 
(3) THe PReEsSANcTIFIED (Lyons, Venice) from the Greek. 
(4) S. James (Lyons) abridged from the Syriac. 
(5) S. Icnatius (Lyons) from the Syriac (Renaudot Lit. 
35 or. coll. ii. p. 214). 
(6) THe Roman (Lyons, Munich, Venice) from the Latin 
with some adaptations at the beginning. 


The Byzantine Rite XC1X 


(7) S. GREGoRY THE ILLUMINATOR: Jf ts meet and right 
and filting to give thanks and to worship thy majesty (Lyons, 
Munich). 

(8) S. GREGoRY Nazianzen: Jt ts very meet in faith and 
with the whole heart and with glorification to worship thee, God 
uncreate (Lyons). 

(9) S. Cyrit oF ALEXANDRIA: O God without beginning, 
uncreate timeless infinite incomprehensible (Lyons). 

(10) S. Isaac THE GREAT THE PARTHIAN (tf 439): Jf ts 
very right and meet for us that have received these eternal benefits 
(Lyons). 

Of these (5) and (7)-(10) are anaphoras opening at the offertory prayer 
corresponding to the Prayer of Athanastus p. 432 below: the rest are complete 
liturgies. The liturgies of S. Basil and S. Chrysostom are referred to in one 
of the rvesponstones of the Armenians at the council of Sis in 1342 (Mansi Conatia 
xXv. c. 1243). ‘Osauri’ in the same passage is probably a corruption of 
‘ Oskeberan’ (goldenmouthed) and the liturgy of ‘John Osauri’ that of 
S. Chrysostom. (Most of the Armenian names in the document are corrupt’. 
Versions of the Roman are contained also in Paris Arm. 2a (Franciscan’, 
Arm. suppl. 3, ff. 109 sqq., and 1b. 71 (Dominican). 


2. The following are manuscripts of the ordinary liturgy. 


The mss, above mentioned all include the ordinary liturgy under the title of 
S. AtHanasitus. The Munich ms. has a second copy of the year 1432 (forming 
part of the Hoursbook). Paris Anc. fonds 24 (1675): Vienna Arm. 9 (1635), 
19 1653., 27 (1664: deacon and clerks’ book), 18 (c. 1700: Gallician Uniat) : 
Bodl. Marshall or. 106 .1675: Uniat: abridged for low mass’. There are many 
mss. at Edchmiadzin and some twenty volumes at S. Lazzaro at Venice. 

The ‘ Jerusalem lectionary,’ the oldest form of the Armenian lectionary, is 
contained in Paris Anc. fonds 20 (ixth cent.?), Bodl. Arm. d. a (xiiith cent.). 


See Kalemkiar Catal. d. arm. Handschr. in d. k. Hof- u. Staatsbibliothek zu : 


Munchen Wien 1892: Dashian Catal. d. Handschr. in d. k. k. Hofbibliothek su 
Wien 1891: Delandine Manuscrits de la biblioth. de Lyon Paris 1812. 

In the proceedings of the council of Sis, mentioned above, a passage is quoted 
from the ordinary liturgy under the title of mtzssale S. Athanasti, and it bears 


the title of S. Atuanasius in the Lyons, Munich and Venice mss. as already :; 


mentioned. S. Nerses of Lambron in his Cossentary calls it S. CHRysostom. 
It is probable that only the anaphora is properly called S. AtHanasius, while 
the ordo communis might be attributed to S. Chrysostom on the ground of its 
close relation to the Greek. 


iii. Commentaries &c. 
1. Of Armenian writers, Chosroes the Great (c. 950) wrote 


g 2 


5 


20 


te 
Lo 1) 


42 


c Introduction 


A commentary on the prayers of the oblation the text of which 
was published at S. Lazzaro, Venice, in 1869, and a latin 
version in Vetter Chosroae magni . . explicatio precum mussae 
Freiburg i. B. 1880. Chosroes quotes a large proportion of the 
5 text, corresponding to pp. 428-455. 15 below. The Commentary 
on the mystery of the oblation of S. Nerses of Lambron (t 1198) 
contained in the Considerations &c., S. Lazzaro, Venice 1847, 
pp. 193-226, mentioned above, quotes the greater part of the 
liturgy, in an order in some respects closer to that of the Greek 

10 than the present order. 

The commentary in Paris Arm. ag described as of S. Nerses IV (Schnorhali 
Claiyetzi, + 1172) is in fact a compilation from Chosroes and Nerses of Lambron 
by John of Arjesh (xiiith cent.). 

2. Among the canons of the Armenian pontiffs and synods 

15 there are many which relate to the rite. See those of S. Gregory 
the Illuminator, A.D. 325, and the responses of Macarius of 
Jerusalem, c. 340, both probably unauthentic ; the canons of the 
synod of Vagharshapat under S. Isaac the Great, c. 425; of John 
Mandakuni (t 487); of the synod of Dvin under Nerses II, 

20 Cc. 524; of John of Manazkuert, c. 650; of Isaac III (+ 702); 
of the synod of Dvin under John IV Oznetzi, 719; of the 
synod of Partav under Sion I, 767; and of the synods of Sis 
in 1203 and c. 1243, and the responstones of that of 1342 
mentioned above. 

25 See Mai Scrpit. vet. nov. coll, x (2) Romae 1838, pp. 269 316: Issaverdenz 
Ecclesiastical history pp. 45, 73 $9q., 114, 124 $qq., 176 sq., 180 sqq.: Mansi 
Conala xxv, Venet. 1782, cc. 1185 sqq. 

3. Of modern writers see Lebrun Expitcation v: Ricaut Lhe 
present state of the Greek and Armenian churches Lond. 1679: Picart 

30 The ceremonies and religious customs of the various nations of the 
known world v, Lond. 1736 (to be used cautiously): J. de Serpos 
Compendtio storico concernante la religione e la morale della nazipne 
armena iii, Venezia 1786: Malan Lhe life and times of S. Gregory 
the Illuminator London 1868 (a collection of documents from the 

38 armenian, with a historical introduction) and Zhe divine liturgy 
of the Armenian church of S. Gregory the Illuminator Lond. 1870 
(with introd. and notes, including an extract from Mouravieff’s 
Travels): Gregory of Chios epi éwcews rav ‘Appevioy pera ris 


The Byzantine Rite ci 


dvaroXinyns spOoddgov éxxAnocias Constantinople 1871: Issaverdenz 
Armema and the Armenians 11: Ecclesiastical history Venice 
1875: Fortescue Lhe Armenian church Lond. 1872: F. Néve 
L’ Armeénie chretienne et sa littérature Louvain 1886: A. Ter- 
Mikelian die armenische Kirche in thren Beziehungen cur 
byzantinischen Leipz. 1892. On the Uniat rite, see Lebrun #. s. 
Issaverdenz Rites et cérémonies de l’éghse arménienne Venise 
1876 (also in English, 1872). On ecclesiology &c., besides some 
of the above, see the plates in the editions of Avedichian, Texier 
Description de l Arménie, la Perse et la Meésopotamie i, Paris 
1842, and Neale History of the holy eastern church: introd. 
pp. 288-305. 


NOTE 


Unaals indicate (1) in the texts, quotations from Holy Scripture: (2) in the 
appendices, passages identical with passages in the texts. 


Small type indicates (1) prayers &c. which do not belong to the central public 
service, such as preliminaries and conclusions not performed in the 
sanctuary, private prayers of the ministers, &c.: (2) duplicates of existing 
features inserted from other liturgies. 


{ ], where not otherwise explained in the tables at the head of the several 
sections, indicate obvious corrections in the text, or explanatory additions. 


< ) enclose insertions in the text—(r) titles: (2) conjectural corrections: 
(3) any additions in cases where for any reason it is important to 
distinguish exactly what is contained in the original document and what 
is not. (In ordinary cases standing cues, such as those of doxologies of 
prayers which in mss. are seldom written at length, are expanded without 
note.) 


{ } enclose matter varying with the day or season. 


In Litanies, when the Response is constant it is generally given only after the 
first suffrage and is to be understood after the rest; when it changes, 
each Response is given only after the first suffrage of the group to which 
it belongs and is to be understood after the rest. 


iF | 


ADDENDA AND CORRIGENDA 


P. Ixi, 1. 10, transfer no. 53 to the list on p. Ixii. 

P. Ixxxii. In 4 wandering scholar in the Levant Lond. 1896, p. 84, Mr. Hogarth 
relates that in an island in the Lake of Egerdir in Asia Minor there are fifty 
christian families with two priests whose rite is in Zerkish. 

P. a, 1. 8, for ‘xivth’ read ‘xvth.’ 

P. 13, 1. 28, for ‘ mpo[a]éAOere’ read ‘ wpoérOere.’ 

Pp. 19,1. 1: 51, 1. 1, for ‘nAnpric’ read ‘mAMpHe.’ 

P. 23, 1. 12, for ‘ INCLINATION’ read ‘ FRACTION?’ 

P. 44, ll. 17-33 5 should perhaps be printed in large type across the page 
before the opening of the litany. 

P. 49, 1. 33. ([Tiov] is a conjectural correction of the western reading 
6eo0 (FGHJK). The eastern and obviously original reading is Oeov «ai 
cwripos huayv ‘Inco’ Xporov (ABC DE: Swainson has misread D and omitted 
xupiov xat before @eov). 

P. 51,1. 18, for ‘ &anédoredas’ (ADJ) read ‘ tgarocreidAas’ (cett. ). 

P. 72, 1. 39 and passim, for ‘ Kurillison’ read ‘ Karyallatsan.’ 

P. 76, 1. 34. for ‘A voice (and the rest)’ read ‘ THE VoICE OF JOY AND HEALTH 
IS IN THE DWELLINGS OF 1HE RIGHTEOUS said the Holy Ghost by David.’ 
(Ps. cxviii. 15). From a MS. at S. Mark’s House in Jerusalem. 

P. 78, 1. 3, for ‘(and the rest)’ read ‘who were sent of God INTO ALL THE 
WORLD AND WENT FORTH to PROCLAIM the preaching of the Son among the 
nations and the ends of the earth, PREACHED THE KINGDOM of heaven, speaking 
good things to the faithful’ (Mark xvi. 15, 20, Luke ix, 60). From the same 
source. 

P. 78, 1. a1, for ‘(and the rest)’ read ‘1 have heard, saith that if any come 
and PREACH aught uNTo you beyond THAT WE HAVE PREACHED UNTO YOU, 
even if he be AN ANGEL FROM on high, LET HIM BE ACCURSED from the church: 
and behold they are flooding us with divers doctrines from all sides. Blessed 
be he that beginneth and endeth with THE DocTRINE oF Gop’ (a Cor. xi. 4, 
Gal. i. 8, Tit. ii. 10). From the same source. 

P. 79, Il. 5-9. Maronite (Missal and Renaudot). The Jacobite form, also from 
a MS. at S. Mark’s House in Jerusalem, is ‘OFFER UNTO HIM THE SACRIFICE 
OF THANKSGIVING: BRING PRESENTS AND COME INTO THE COURTS OF THE 
Lorp: O worSsHIP THE LORD AT THE altar OF HIS HOLINESS’ (Ps, cvii. 22, 
xcvi. 8, 9, Ixxxiv. 2). 


Addcnda and Corrigenda cil 


P. 8s, I. 92 and passim, for ‘ T*ittho’ read ‘ Teléttho,’ 

P. 88, ll. 17-20. Put in col. parallel with at-a9. 

P. roo, |. 9, for ‘ FORGIVE’ read ‘HAVE FORGIVEN.’ 

P. 151, 1. 5 and passim, for ‘Nu M’ read ‘N or M.’ 

P. 163, |. 36, add ‘( The chotr sings the Aspasmos) { Asbasmus Watus said in 
the holy fast 1 know that thou art good and merciful and compassionate : 
remember me in thy mercy world without end. Alleluia alleluia alleluia. 
Christ hath fasted for our sake forty days and forty nights: accept our fast, 
forgive us our iniquities through the supplications and the intercessions of 
our lady, lady Mary: save us and have mercy on us, holy holy holy Lord 
of sabaoth:. After the lifting of the prospharin, alike whether there be an 
asbasmus or not, the deacon says Through the intercessions of the holy theotokos 
Mary, o Lord, bestow on us the forgiveness of our sins. We worship thee, 
o Christ, with thy good Father and the Holy Ghost, for that thou hast come 
and saved us. Have mercy on us.’ Deacon’s manual Cairo 1887, pp. 185, 51. 

P. 165, l. 33, for ‘ Aorologia’ read ‘ exchologia.’ 

P. 180, 1. 2, for ‘unsearchable’ read ‘unquestioning’ (?). 

P. 188, ll. 18, 19. Read ‘ priests’’ and ‘ congregation's’ and omit ‘(shall do the 
iitke).’ 

P. 188, 1. 20, after ‘ blessing’ add ‘ The Blessing (in the holy fast of the XL days 
Jesus Christ the xinc oF THE AGEs who for our sake hath fasted forty days 
and forty nights, accept our fast and forgive us our iniquities, pardon our 
transgressions and grant that our end be christian, acceptable unto thee, and 
keep us IN HOLINESS AND RIGHTEOUSNESS ALL the pays of our life}, through 
the prayers and supplications which our lady, the lady of us all the holy 
theotokos S. Mary offereth for us at all times, and the iii great resplendent saints 
Michael and Gabriel and Raphael, and the iv bodiless creatures and the xxiv 
elders and the cherubim and the seraphim and all the heavenly orders, and 
S. John Baptist and our lords the fathers the apostles and S. Stephen and the 
contemplative evangelist Mark the holy apostle and martyr, and S. George 
and S. Theodore and fatherloving Mercury and the holy apa Ména and all 
the choir of the martyrs: and the blessing of our lord righteous father the 
great abba Antony and the righteous abba Paul and the iii holy abbas Macarius: 
and the blessing of all the choir of the crussbearers and the just and the 
righteous, and the angel of this blessed day: and the blessing of the holy 
theotokos S. Mary, first and last: {and the blessing of the saving fast of 
forty days of our good Saviour; : their holy blessings be with us all for ever. 
Amen. O Christ our God the KING OF PEACE, GRANT US thy PEACE, appoint 
thy peace for us, forgive us our sins: for thine is the power and the glory and 
the blessing and the might for ever. Amen. Depart in peace. The Lord be 
with you. Amen: so be it. (And he distributes the Baracahy (1 Tim. i. 17, Lk. 
i. 75, Heb. vii. 2, Is. xxvi. 12). LEuchologion Cairo 1887, pp. 408, 395, 410, 416. 

P. 198, I]. 20-25. This is a hymn, not a rubric, and should be in large type. 

P. 199, 1. a7. The MS. reading yeré’eyant ‘seeth me’ is a mistake for yeré‘eyant 
‘feedeth me.’ Read therefore ‘THe Lorp 1S MY SHEPHERD’ (Ps. xxiii). 


P. 213, 1. 10, for ‘Paul’ read ‘the Paul The blessing of the Father and the 


Civ Addenda and Corrigenda 


bounty ( fet of the Son and the gift (Aabet) of the Holy Ghost which came like 
fiery tongues on the apostles be upon you.’ 


P. 232, 1. a9, for ‘ Take’ read ‘ Taxes’ (Mark xiv. 23 eth.). 
P. 232, 1. 30, for ‘for you’ read ‘ For you’ ‘Lk. xxii. 20). 


P. 240, 1. 27, for ‘ santo the end thereof’ read ‘O PRAISE GoD IN HIS HOLINESS 
and the rest of ps. cl. 


P. 243, |. 10, for ‘(and the rest)’ read ‘unto the righteous a guide and unto 
the saints a glory: grant us, o Lord, eyes o knowledge ever to sec thee, and 
ears also to hear thy voice alone, what time our souL hath BEEN FULFILLED 
with thy grace: MAKE US A CLEAN HEART, 0 Lorp, that we may ever under- 
stand thy greatness, o our God good and a lover of man: be well pleased in 
our soul and bestow on us a mind that turneth not aside, who have received 
thy body and thine own blood, even us thine humble servants: FoR THINE IS 
THE KINGDOM, o Lord praised and glorious, the Father and the Son and the 
Holy Ghost, now and ever and world without end. Amen.’ (Ps. lxiii. 6, li. 
10, Mat. vi. 13.) Ludolfus Comment. p. 345. 

P. 244, 1. 26. Add, from a MS, at the Abyssinian monastery in Jerusalem, 
‘{euLocia) The assistant when he ministers the Auligya (says) O Lord our God 
and our creator, WHO GIVEST good and FOOD TO ALL FLESH, thou art he that 
giveth blessing to THY SERVANTS THAT FEAR THINE holy NAME: stretch forth 
thine holy right hand today also in this hour and bless this bread upon mine hand 
and let thy blessing and thy goodness be upon it, and let it be even now 
to everyone that taketh of it salvation and medicine to the soul, strength and 
power to the flesh: the food that thou hast given us for thanksgiving is thine 
and that we may praise thy kingdom thriceholy, o Father and Son and Holy 
Ghost. O Lord, let thy blessing be upon this bread and upon him that giveth 
and upon him that taketh of it and upon them that minister it in thy fear. 
Glory be to the Father and to the Son and to the Holy Ghost: both now 
and ever and world without end. Amen.’ (Ps. cxxxvi. 25, Apoc. xi. 18.) 
Cp. pp. 109 sq. 

P. 257, |. 36, for ‘ { Timothy ’ read ‘ { Timothy }.’ 

P. 262, |. 13 6, for ‘ma‘adpra’ read ‘ ma'apra.” 

P. 263, l. 3a, add ‘ &c’ and so throughout. 

P. 308, 1. 3, for ‘800’ read ‘ 795.’ 

P. 370, 1. 4a, for ‘Xpicton’ read ‘{ Xpicton’. 

P. 455, 1. 24, for ‘GUARD ... CHURCH’ read ‘ guard .. . church 

P. 523, 1. a0. The words of administration in one kind are found in Mark 
the Hermit c. Nestorian. a4 dxoves ydp rou lepéws Lapa Gyov ‘Incov Xporo els 
(any alaviov (Kerameus-Papadopulos ’AvaAexra lepocodAupurinns oraxvodcyias i, 
S. Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430 
(Kunze Marcus Eremita Leipz. 1895, p. 192). 


I 


THE SYRIAN RITE 


ong 


I. THE SYRIAN RITE 


. Pp. 1-27. AP. CONST. viii. 5-14. From P. A. de Lagarde 


Constitutiones apostolicae Leipz. and Lond. 1862, pp. 
239-261. 


2. Pp. 28-30. AP. CONST. ii. 57, 58. From Lagarde of. cit. 


pp. 84-89. Rearranged: the arabic numerals at the 
beginnings of the sections give their order in the text. 


. Pp. 31-68. THE GREEK LITURGY OF S. JAMES. From 


Paris. Bibl. nat. MS. graec. 2509 (xivth cent.) ff. 194-210. 
The prayer supplied on p. 36 is from the S. Salvator 
kontakion (xth cent.) in the library of the University of 
Messina: cp. Swainson Greek Liturgies p. 228. 


. Pp. 69-109. THE SYRIAC LITURGY OF S. JAMES. Trans- 


lated from (1) D. Severt alexandrinz ..deritibus baptisms 
et sacrae synaxis apud Syros christianos receptis Antw. 
1572, pp. 103 sqq.: (2) a MS. belonging to the Rev. G. B. 
Howard (modern, from Malabar: defective): (3) Bodleran 
MS.Syr.e 5 (modern, from Malabar): (4) Brit. mus. MS. 
Add. 14690 (A.D. 1182) ff. 3a-14a: (5) Missale syriacum 
juxta rit.eccl.antioch. Syrorum Romae 1843: (6) Assemani 
Cod. liturg. eccl. univ. Romae 1752, t. v pp. 180-226: 
(7) Renaudot Liturg. orient. coll. Francof. ad M. 1847, 
t. ii pp. 1-42: (8) Brit. mus. MS. Add. 14693 (xivth cent.) 
f. 179 sq.: (9) Bodl. MS. Pococ. 10 (xvth cent.) f. 157. 
Pp. 69-74. 28 are from (1) supplemented by (2) and 
(3): the rest of the ordo communis, pp. 74-83, 97-99, 
102-104, 106-110, from (2) supplemented by (3): the 
proper of the anaphora, pp. 83-106, from (4). The 
sources of additions are indicated by numbers prefixed 
referring to the list above. The lections (for the Epiphany) 
were supplied by the Jacobite bishop in Jerusalem. 


‘ 


1. THE LITURGY OF THE EIGHTH BOOK 
OF THE APOSTOLIC CONSTITUTIONS 


COMMONLY CALLED 


THE CLEMENTINE 


(MASS OF THE CATECHUMENS) 


{THE LECTIONS AND THE SERMON) 


Merd tiv dvdyvwow tod Népov cal rav Mpodyrav trav re "Emoroldv fpdv 
cal trav MMpdtesv nal rav EvayyeNiwv domacdc Ow & xeporovnels [rloxoros | 


viv éxxAnolav Aéyov 
“H_ ydpic to? Kypioy ua ‘Incof Xpicroy Kai F ArdTH TOY 5 
Oeof Kal H KOINWNIA TOY Arioy TINeymaToc META TIANTON YMQN 
cal wavres Gaoxpivic8wocav 
Kai metd Toy tneymatoc co?, 
Kal perd rijv mpécpnow mpocAaAncdrw ro Aad Adyous wapaxAfoews. 
(THE DISMISSAL8) 
Kai wAnpdcavros atrod tév rijs SiSacxadlas Adyov, gypl éyad "Av8péas 48 10 


éSeAdds Mérpou, dvacravrav dwdvrev & Sidxovos tp’ tmAod tivos dve\Odv 
Knputrére 


My tis Tov axpowpévor’ ph tis tov anloroy, 


Kai fjouxlas yevonévys Acyérw 
Evfacbe of xarnyxovpevot 15 
B2 


4 The Syrian Rite 


cal wavres of murroi card Stdvorav drip abrav mporeuxfcbwoav Aéyovres 
Kipie €Xénoov 
Braxovelrw 82 tatp abrav Aéywv 
‘Trtp trav Karnxoupévoy mdvres éxtevas tov Oedy mapa- 
5 Kadéowpev 
"Iva 6 dyabds kal pirdvOpwros edpevas cioaxovoy Tav Sejqoewy 
avuTav Kal Tay TapaKAnoewy 
Kai mpocdegdpevos avrav tiv ixeciay dvriwAdBntat abrav 
Kai 66 avrois ra. aitjpara tev Kapdtav avray tipdc 1d cyMépon 
10 Aroxadtyy avrois Td evayyédtov TOO xptoToo avrob 
Dorion avrovs cal ovvetion 
ITadeton avrods tiv Oeoyvwolay 
Addén adbrods ra mpoordypara avrot cat ra dtxatépara 
’Eyxaragureton év avrois rév dyvov avrob Kal cwrfpiov pébBov 
15 Atavoitn Ta Ora Tay Kapdiay adtay mpds Td én TH NOM@ AYTOY 
carayiverOat fimépac Kal NyKTOC 
BeBardon dt avrovds ev ri evoeBela 
‘Evdon Kal éyxarapiOujon avrods TO dyiw avrob sroipvio 
katagidoas avrods Tol AoyTpOY THS TMaAIrrENEciac, Tov 
20 evdvpatos Tis apOapoias, TAc ONTwWC zwAc 
‘P¥onrat 8 avrovs ard méons doeBelas cal pi) A® TéTION TH 
adotplo Kat’ avraéy 
KadapicH d& avrods 41d TANTOC MOAYCMOY CapKOC kal TINEYMATOC 
ENOIKHCH TE EN AYTOIC Kal émmrepimaTHcH Ota Too yptorod 
25 aurou 
Evdoyjon tas cirddous adtay Kal ras éfddous 
Kai xarevOivy avrois ra mpoxelpeva eis Td ouppépor 
"Erte éxrevas trép avtav ixerevooper 
"Iva addécews truxdévres trav TANppEANMdTov did THs pujocews 
30 afimbaot Trav dyiwv pvotnpiov Kal ris peta Tov dylov 
Stapovijs 
"EyclperOe of xarnxovpevor 


The Apostolic Conststuttons 5 


Thy elpqynv trod Ocobd dia rob ypiorob avrob alrhoacbe 
Eipnuixiy riv hpépay Kal dvapdpryntrov kai wévra rov ypévov 
TIS (ois dpav 
Xpioriava spay ra TéAn 
"Trem xai edpevig tov Gedy 5 
"A deow mAnupeAnpdtor 
‘Eavrods re pbvp dyevvire Op Sd Tol ypiorob adrob 
wapdbeobe 
Kntvarte xai eddAoyeiobe 


(ép" éxdorrep 82 robruv dv 5 &dxovos wpoodavei, ds wpoelropev, Acyirw & Aads 10 
Kipie €Xénooy 


adivovrow 82 abrav rds xehalds etAcyere abrovs 5 xaporovydeis daliocxonos 
ebddoylav Trodvbe 


‘O Oeds 6 ravroxpdtwp, 6 dyévynros Kai dapbotros, 6 MONOC 15 
AAHOINOC G€dc, 6 GEdc Kal TATHP TOY ypiCcTO? gov Tod povoyevois 
viod gov, 6 toi ITapaxdyrov mpoBoreds Kai trav drwy Kipios, 

6 dia Xpioroh6 Sidacxddovs rovs pabnras émioriocas mpos 
pddnow rhs evocBelas’ avrds Kai viv émide emi rods SovAous 
gov TOS KaTnxoupévous 7d evayyéALoy TOK yptoTo gov Kai 20 
AOC AYTOIC KAPAIAN KAINHN Kal TINE?MA EYOEC ELKAINICON EN TOIC 
EFKATOIC avT@Y pds Td Eidévat oe Kal moeiy Td Oé€Anpd cov én 
Kapadia TAHpel Kai yyy BeAoycH’ KaTafiwooy avrovs ris dylas 
punoens Kal Evwcoy rH ayia cov éxxdrnola Kai perdyxous troin- 
cov Tov Oeiwy puornpiwv’ dia *lucof Xpictoy tric éATIIAOC HMON 25 
Tob tmrép avray adrodavéyros bt ob} oa ddfa Kai rd céBas év 
dylo IIvetpari eis tovs ai@vas, aun 

cal perd toGro & Sidxovos Acyérw 
TI poéAOere of xarnxovpevar év elphyp. 


Kal perd rd efeAOciv abrovs Aeyiro 30 
Evfacbe of évepyovpmevor bird mvevpdray dxabéprov 


6 The Syrian Rite 


"Exrevas mdvres drép avrav denbepev 
‘Oras 6 girdvOpwros Oeds dia Xpioroh emiripjoy trois a- 
xaOdprots Kai mrovnpois mvevpact 
Kai pionrat rodvs avtoi ixéras amd tis tod dddorpiou 
5 xatadvvactelas 
‘O émitipqoas Te Aeye@rt tov Satpdvov Kal TH apyexdxo 
diaBdrA@m émitijon adrds Kal viv roils amroordras Tijs 
evoeBelas 
Kai pvonrat ra éavrob mAdopara ard rips évepyelas avtay 
10 Kail xaOaplon attra & pera roddgs codgias érolncev 
"Eri éxtevas trép avray denbapev 
Zaoov xal dvdornaoyv avrovds 6 Oeds ev rH Suvdper cov 
KEnivare of évepyotpevo: Kai evrAoyeia be 
wal 8 éricxotros érevxéobw Atywv 
13 ‘O TON icyypon Aticac Kai mévra tA cKeyH ayToy AlapTrécac, 
6 AoYC Hiv eZoycian TATEIN ETTANW SEWN Kai CKOPTION Kai érti 
TACAN THN AYNAMIN TOY EyOpoy, 6 Tov avOpwroKrévoy Spy dec- 
potny mapadods huiv dc ctpoyOion maidioic, ON gpittel Kai 
Tpémel TANTA AITO TpocwMTIOyY AYNAmEwC Coy, 6 PHgas avTov we 
20 ACTpaTTHN @2 Oypanoy els yy ov TomeK®@ pyypatt a\Ad ard 
Tings eis atiplay Ov éxovctov avrov Kaxévotay, oF Td BAéMMA 
ZHpainel ABYCCON Kai A ATIEIAH THKE! OpH Kal H AAHOEIA MENE! 
cic TON al@Nd, by aivel TA NHTIA Kal evAoyEel Ta OHAAZONTA, 
dy duvotot Kal mpockuvotoly AyyeXot, 6 ETMIBAETION ETTi THN FAN 
a5 Kal TIOIWN AYTHN TPEMEIN, O ATTTOMENOC T@N OPEWN Kal KATINIZON- 
tal, ATEIA@N OaddccH Kal ZHpaiN@N ayYTHN Kai TMANTac TOYC 
TOTAMOYC EZEPHM@N, OU NEEAA! KONIOPTOC TOY TIOADN, 6 TepI- 
TATON Erni OaddccHe os em’ Eddghous’ monorenA Océ, peyddrou 
marpos Tié, ETITiIMHCON TOic movnpols TINeYmac! Kal pioat TA 
30 Epra TON YEIPON Coy EK THS TOO aAAoTplov mvevparos évepyeias 
drt oot défa rip nal céBas cal did cob TO Marpi ey dyio 
ITvevpart els rovs aiévas. auhy 


The Apostolic Constitutions 7 


wai § Sidcovos Acyéro 
ITpoé\Oere of évepyovpevor. 


Kal per’ abrovs mpocgovelrw 
Evfacde of porifbpevor 
'Exrevas of morot mévres trip avtay mapaxaréowpeyv 5 
“Onws 6 Ktpws xaragidon avrovs punbévras cic ton Tov 
Xptorod OANATON ouvavacTihvat avT@ Kal perbyous yevé- 
Oat ris Baotrelas avroi Kai Kowvwvods Tay pvotnploy 
auTou 
‘Evdéoyn Kai ovyxaradéfn avrovds peta trav cofopévoy év TH 10 
dyla avrob éxxAnolg 
"Et éxrevas drép attaév Senbapev 
Saoov xal dvdornoov avrovs éy tH off xapire 


xatagdpayodpever THE Oe Bad rol Xpiorod avrod «Alvavres etAoyelOwoav 
wapa Tol émoxéwou rhv8< riv ebdAoylav 15 


‘O mpoanav 8a trav dylwv aov mpodnrav Tos pvovpévors 
Aoycacée Kadapoi rinecbe Kal dia Xpiorod vopoberhoas riv 
avevpatikyy avayévynow avros Kal viv émide emi rods Barri- 
(opévous Kai evrAdynoov avtovs Kal dyiacoy Kai mapacKevacoy 
afious yevéoOat Tis mvevparixns cov dwpeads Kai Tis aANOtwis 20 
cou viobeclas, TaY mvevpatikay gov puotnploy, tric pera TON 
CWZOMENON éTricyNarwrHc’ 6a Xpiocroh roi awripos huey de 
ob oot dbfa Tipy Kal céBas ev dylw IIvedpart els rods aiavas. 
apnv 

wal Acyéra & Bidxovos 25 
TI poérAGere of gorifopevor, 


Kai pera rotro mpurrére 
Evgacde of év peravoig 
"Exrevas wdvres drip tov év peravolg adeddav hudv mapa- 
Kadéowpev 30 
’Orrws 6 pirotxrippwy eds drodei{n avrots dddv peravolas 


8 The Syrian Rtte 


TIpoodéénrat avrav tiv madwodlay cal tiv e£opodrdsynoty 
Kai cyntpiyw ton catandn yrid Toye médac adray én tdéyer 
Kai Autpdonra: avrods dard tAc maridoc Toy AtaBOAoy Kal THs 
émnpelas Tov Catpbvey 
5 Kai é£éAnrat avrovs amd wavrds aOeulrou Adyou Kai wdéons 
arémov mpdgews Kai rovnpas évvolas 
Avyxopyoy 8 adrois mévra Ta wapantépara avrav Td TE 
éxovota Kai Ta dKotvoia 
Kai éZaveiy To Kat’ avray yeipdrpacon 
10 Kai érrpdyutai avrovds én BiBA@ zac 
Kaéépy St adrovs dnd trantéc moAycmoy capKoc Kai mNEyMaTOC 
Kai évéon avrovs droxatacrioas eis thy dylay adrob roluyny: 
5t1 ayToc finwcKel TO TAACMA MON Ort Tic KayyHceTal 
Arntin éyein KapAian; 4 Tic TappHcidceTal Kadapdc EiNal A160 
15 Amaptiac; TANTEC ydp ECMEN EN EriTIMIOIC 
"Er tmép avrav éxrevéorepoy SenOapev, 511 yapda ylverat én 
OYpang@ étti ENI AMAPTWAG METANOOYNTI 
"Oras aroorpagévres ray Epyov abémirov mpocoKembact réon 
mpage ayabp 
20" Iva 6 girdvOpwros Oeds 4 tdxos evpevas mpoode-dpevos 
auray Tas AITds adroKxaracTHoy avrovs eis THY MpoTépay 
afiay 
Kai dnoawcu avrots tHN draAAlacin TOY CWTHpIOY Kai TINEYMaTI 
HPEMONIK® CTHpICH avrovs [Na MHKETI CaAeyO@c! TA AlaBH- 
25 MaTa @uT@y GAAA KaTafimbadct Kotvmvoi yevéoOat Tor 
dylov adbrod iepoy cal péroxa tav Oelwy puornplov 
"Iva afta aropavbévres ris viobecias TYUxmat Tis aiwviou Lwijs 
Er éxrevas brép avrav mdvres elropev Kipie €Xé€noov 
Zacov avrovs 6 Ocds xal dvdornoov 7H ééet cou 
30 Avacrdytes TS Oem Sida Tod ypiorod adroi KAlvare kai 
evroyeiabe 


The Apostohe Constitutions 9 


dweuy lobe 82 8 Exloxowos tolade 
ITavroxpérop Océ aimnie, Séorrora tay Sdwv, xticta Kai 
wptravi Tay ANTON, 6 Tov AvOpwrroy Kdcpov Kébopou dvadel~as 
dia Xpicrobh nal vépov Sods avrt@ Eugurov nal ypamrov apos 7d 
(iv atrov évOécpos ds Aoytxdy Kal dpapréyre SroOHKny Sods 5 
wpos perdvoiay tiv cavtol dyabérnra: emide emi rods KexArKé- 
Tas go avyéva Wuyis Kal odparos’ Sri ov BovAet TON OANATON 
Toy dyaprodof ddAd riv perdvotay Sore drroctpéyai ayTOn aid 
thc dof adrof tAc TonHpéc Kal zAN. 6 Nuveviray mpoodeéd- 
peevos Tiv perdvotay, 6 GéAWN TIANTAC ANOpWTTOYC CWOANA! Kai Eic 10 
EmrirN@cIN AAHOEIAC EAGEIN, 6 TON YION MpoodeedpmEvos TON KATA- 
aronta TON Bion avroh dcwtwc warpiKois orddyyxvos Od Thy 
perdvoiay’ avros cal viv mpbcdegat trav ixerav cov riy perd- 
yvooty, Eri oy« Ectin Gc oy Amaptcetai cor édn yap dnomiac 
trapatHpricw Kypie Kypie tic yrroctrcetai; Oti apd col 6 iAacméc 15 
éctr Kal droxardotnooy atrovs ti dylg cov éxxAnola év rH 
mporépa afig ral trippy 8a Xpiorob nai Oeod Kai caripos 
hpov 8 ob co défa xai mpooxtynors év dyio IIvetpari els 
Tovs ai@vas, apt 
wat & &dxovos Acyérw 20 
"AmodterOe of éy peravola, 


(MASS OF THE FAITHFUL) 
(THE PRAYERS) 
Kal mpoorBérw 
My tis trav pi duvapéveay mpocedOéro 25 
“Ocot microti cAlvopev yéovu 
AenOaper rot Oeod da roi yxpiorod adrod 
Ildvres ovvtéves tov Gedy dia Tob yxpiorod avrob mapaxadée- 
Twomey 
‘Trép ris elpnyns Kai ris evoTabelas Tov Kécpou Kai Tov dyiwy 30 


IO 


The Syrian Rite 


éxxAnotav denbapev Eras 6 tov Srav Oeds aidioy Kal 
dvagaiperov tiv éavrod cipyyny jyivy mapdoyxoito, iva 
év wAnpogopla tis Kar evoéBetay aperfjs BiareXobyTas 
huas ovvtnpyoy 


5‘Trtp ris dyias xabodrrxis Kai dmoorodtkhs éexxAnolas ris 


dno mepdroy Ewe mepdton SenOapev Srws 6 Kipios doe- 
orov avriy Kai axdvddviotoy diapvddén Kal dtarnphon 
péxpt thc cyNTEAEiac TOY AI@NOC TEBEMEAIOMENHN éTT] THN 
TIETPAN 


10 Kai tirép ris évOdde dylas mapoxlas Senbapev Sos Katafi- 


15 


20 


don has 6 Trav Srwv Kipios averddtws tiv émoupavioy 
avroh éAmida peradioxey Kal AdidrcINTON @UT@ Tis 


Sejoews arrodiddvat Thy dpetryHy 


‘Trip mdons émoxoris tis ba’ odpavdv tov SpeOoTOMOYNTWN 


TON AGron Tic dAHGEIac BenOaper 


Kai brép rod émicxérov tjpav 'laxéBov cal rev mapoixtay avrov 


denbanev’ wrép rob émiorxdmov huav KAnjpevros kal tov 
mwapoki@y avtod Senbaper’ wrip Tob émoxébrov tua 
Evodiov cai trav mapotxiay avtod Senbapev’ brép rod 
émicxérov juav ’Avyiavob kal Tov mapotktwy avrod den- 
Odpev Sas 6 oixtippov Beds yxaplonrat avrovs rais 
dylais avrob éxxAnotlats odous évtipous paxponpepevovras 
kal tiptoy avrois Td yipas mapdoxntat ev evocBeia Kai 
Otxatoovvy 


25 Kai trép trav mpecBurépwy yay Senbapev dros 6 Kupios 


3° 


pY¥cHtat avrods dnd nantoc dtéToy Kai TONHpO? TpAérmaToc 
kai o@ov kai évyripov Td mpeoBurépiov avrois mapdoyxot 


‘Yrtp mdéons ris évy Xpior@ Staxovlas nai danpecias den- 


Odpev Eros 6 Kvpios dpeurrov avrois riv dtaxoviav 
wapdoxnrat 


‘Tmtp dvayvwotay array wapbévev xnpey Te Kal dppavav 


den bdpev 


The Apostolic Constitutzons TI 


‘Trép ray év cufvylas Kai rexvoyovias SenPapev Srws 6 Kipios 
Tovs 3davTas avrovs éAEHnon 

‘Trrép edvodywv éalws mopevopévwr Senbopev 

‘Trrép Trav év éyxparela xa ebraBela SenOapev 

‘Trrép Trav Kxapropopotvrwy éy Ti ayia éxxAnoia Kai roiovvrer 5 
Tois mévnot Tas éXenpootvas denbapev 

Kai trip trav ras Obvoias Kai tras arapyds mpocdepbvtav 
Kupio 7r@ OG tpav Senbapey Srws 6 wavdyabos Bess 
dpetynrat avrovs rais érovpaviats avrot dwpeais Kai d¢ 


| oe] 


aurois én T@ TrapéyTt ExaTONTATIAACIONA Kal EN TH pEA- 10 
AovTt ZOHN AIWNION Kal yaplonrat avrois ayTt TOV TIpoc- 
KAIPWN TA aIMNIA, ETL TOY ETIPEION TA ETTOYPANIA 

‘Trip trav veopwricray ddeAgav huav Senbapev Sas d Képios 
ornpicn avrovds Kal BeBaidon 

‘Trrtp trav év dppworig eferafopévav ddedpav tuav senOaper 15 
bras 6 Kipios ptonrat avrods macuc Nécoy Kal TAcHC 
MAAaKIAC Kal odous dmroxaracthoy Ti dyla avrob éxxAnoig 

‘Trrép mrebvrwv Kai ddoiropotvtay 8enbapev 

‘Trép rev év perdddAos Kal éfoplats Kai gvdaxais kal deopois 
bvrwv dia 7d dvopa rob Kupiov denbapev 20 

‘Trép tev év mixpg Sovdcig xararrovoupévar denbapev 

‘Trép €xOpav xai picotvtay hpas Senbaoperv 

‘Trip trav Stoxdyvrav jpas dia 7d svopa rob Kupiov denbapev 
Srws 6 Kips mpaivas tov bupdv atrav Stacxeddoy tiv 
Ka’ hpov dpyfv 25 

‘Trip trav ew Svrwv Kal rerAavnpéver Senbapev Eros 6 Kipios 
avrous émorTpeyy 

Tov vnwiewv ris éxxAnoias pynpovedcwpey Eros 6 Kivpios 
TeAeoas alta éy 7T@ GbBw avrob cic MéTPON AAIKiac 
aydyot 30 

‘Trip dd\Afrwy Senbapev Eros 5 Kipios Starnpion hpas Kai 
gurdén rH avrod xdpirt eic téAoc Kal pycHTar HMAC TOY 


12 The Syrian Rite 


TIONHpOY Kal TIANTON TON CKANAAAON TON éprazOMENWN 
THN ANOMIAN Kal C@CH EIC THN BacIAEIAN AYTOY THN ETroy- 
PANION 
‘Trtp mdéons Wuyis xpioriavis benbapev 
5 Jaoov Kal dvdortnoov Hpas 6 Beds Te éA€et oov 
"Eyeipopeda 
Aenbévres éxrevas éavrods kai ddAfrous TO (ovTt Oe@ Sid Tob 
Xptoroé abrob mapabdpeba 
émevxicOw otv & dpxrepeds cal Acyéro 
10 Kypie tantoKpdtop fyicre én YyHAOIC KaTOIK@N, Apie én 
Arioic Anattayémene, dvapye monapye, 6 Ota Xpiorod xypyypa 
yvacews Sods hyiv els exlyvooww THs ons 8béns Kai Tod évéparés 
gov ov éhavépwoer tiv els katdAnyw atros kai viv ride bt 
auto eri 7d mroiuviéy cou Toiro Kai AvTpwoat avTd mdons ay- 
15 volas Kat movnpas mpdfews kai Adc HdBu oBeicOal ce Kai 
dydiy dyanav ce kai créAAecOat Amd Mpocwnoy défns cou 
evpevis avrois yevod Kal iAews Kal Ernxoos ev Tails mpocevyais 
avtav Kai gvAafov avrovs arpémrous apéumrovs aveyxAnrous 
ina OcIN riot o@pars Kal wuy7j, mA EyonTeC cmiAON A fytida 
20H TI TON TOIOYTON, AAA’ tna cin Aption Kal pndeis év avrois 7 
KoAoBds 4 areAns. dpwyé dvvaré ampoowméAnnre yevod avti- 
Anmrwp Toh Aaod cou tovrou by éfeAéLw Ex pupidday, dv é£n- 
yopacas 7@ Timi Tod ypictoy gov aimati, mpoordrns émlkoupos 
taplas pvdag, reixos épupvérarov, ppaypis dogadclas, Sri éx 
25 THC ONS yelpOc oyAeic Aprdcar Aynatai’ ovde yap Eore Oeds 
@omep od Erepos Sri év coi x wropov) huay. Adriacon ayToyc 
EN TH AAHOeia gov Gre 6 Adroc 6 coc AAHOEIA ECTIN, dmrpoc- 
xapiore amapaddéyiore pioat avrods ndcHc NOCOY Kai TdcHC 
MAAAKIAC, WavTOs tapanraparos, mdons éemnpelas Kal amdrns, 
304116 dBoy €xOpoh, dm BéAoyc TreTOMeNOY Himépac, Amd TIpdér- 
MaTOC EN CKOTEl AlaTIOpeyomeNoy, Kal Karafiwcov avrovs Tis 


The Apostolic Constitutions 13 


aiwviov (wns Tis év TO xptoTe cov 7@ vid cov TO povoyevel, 
T@ Oe@ Kal corijp: jpadv, & ob co déga nai céBas ev dylw 
IIvedpart viv xal del xai els rods alavas rev aldvev. duty. 


{THE KIS8 OF PEACE) 
Kal perd roOro Acyére: 8 Bidxovos 5 
II pboyopev 
nal dowafiote & ixloxonos Tiy ixxAnotav wal Neyére 
*H eiptins tof Ocoy meta WANTON YMON 
xai 4 Aads drroxpivdcGeo 
Kai metd tof tneymatoc cof 10 
wal $ Sidsovos elrdtw wacw 
*Acrracacée AAAHAOYC EN diAHmMaTi dri 
xal dowalicOwcay ol rol xAfpou trav énloxorov, of Aaixol dvBpes tovs Aatxovs, 
al yuvaixes rds yuvaixas. 
(THE OFFERTORY) 15 


Ta waka 82 ornxérwcay wpds tH Pfpan xal Sidxovos abrots trepos ote 
édeorads Srag pr draxr&cw. wat dAAo Stdxovor wepiware(rwcav Kai oxowel rwcav 
sous Gv8pas xal rds yuvaixas Sirws pr OdpuBos yévyrar kai ph ms veto 4 
Wbuploy 4 vuorden. of 82 Sidxover lordcbwoav els tds Tav dvbpav Oupas nal of 
Gwokdxovo: eis rds Tov yuvaxdv Sirws phris efiAdor phe dvorxOy fh Ovpa, x&v 20 

MOTOS TS Tj, KaTA 716v Kaipdv Tis dvadopGs. 


Ele 82 SwoScdxovos BSérw dméppuprw xapav trois lepefor, ovpPodov nabapdrmros 
uxav Ge$ dvaxeapévov. 


@qpl 84 Kaya ‘ldxePos 8 E8Adds ‘lwdvvou 700 ZeBeBalov tva cls 8 Bidxovos 
héyn 25 
My ts Tav KaTnyoupévwy, pH Tis TOY AxKpowpévov, uy TES TOY 


anrlorwv, ph Tis Tav érepodbfwv 

Of riv mpdrynv edyiv edydpevor mpo{ a |éXOere 

Ta radia mpockapBdveoOe ai pnrépes 

My as Katd Tinoc, pH Tis év Broxpice 30 

“OpOo wpds Kipiov metd dBoy Kal tpdmoy éora@res ape 
mpoo pépey, 

"Qv yevoptve of Stdxovor mporaylitwoav rd 88pa 7) tmoxéay apds 7d Oucrac- 
wThprov. 


14 The Syrian Rite 


(ANAPHORA) 


Kal of wpecPirepor dx Seftav abrod cal  ebovipov ornxérecay ds Av pabntal 
mwaperrores SiBacKddy. Sv0 5é Stdxova EE ixaripwy Trav pepdv rod Ovcracmplou 
xatexérwocav £ dpéveov Aewradv purlBov 4 wrepdv raadvos 4 S06vys Kal fpipa 

5 dwoooPelrwcav ta picpd Tov lwrapévov Lov Saws Av pi éyxplpwrovras els Tad 
xurreAa. 
(THE THANKSGIVING) 


EvEdpevos otv xa’ daurdv & dpxrepevs Gua rots lepedor nal Aapapdy lofijira 
perevSus xal ords apds 1 Ovoracrnply 16 tpdmacov ro oravpe® xard rod 
10 perotrou Ty xept wornoduevos elrdrw 


“H ydpic to? mavroxpdropos Oeod kai 4 d4rdmH Toy Kupiou 
jhpav “Inood Xpiotod kai  KoINwWNiA TOY drioy ThNeymatoc 
€TW META TIANTWN YMOON 

wal mévres Tundovos Acyérwoav on 
15 Kai metd toY mneymaroc coy 
kat & dpxvepevs 
“Ave tov voiv 
wal wdévres 
“Exopev mpos tov Kvpiov 
20 nat 4 dpxrepeds 
Eyyapicticwmen 7@ Kypi 
wat wavres 
"Azion Kal dixasoy 
wal & ¢pyvepevs elardre 

25 “Agiov as adAnOas xal Sixatoy mpd mdvrov dvvupveiv oe Tov 

bvtwms dvtra Oedv, Tov wpd Tay yevntoy SvTa, é oF dca TaTpid 

én OYpanoic Kai émi rAc énomézetal, Tov pévoy dyévynroy Kal 

dvapxyov xai aBacidtevtov xai adéomorov, Tov dvevdeq, TON 

mavros dya0oh yopurén, Tov mdons aitias Kal yevécews Kpeit- 
30 Tova, Toy WdvToTE KaTd Ta avTad Kai doatrws ExovTa, EZ OF TA 

TANTa KaOdmrep Ex Twos adernpias eis 7d elvar mapnrAOer. ad 

yap ef i dvapyos yvaors, } aldios Spacis, 4 dyévynros dxox, 

4) adidaxros copia, 6 mparos TR pdoe Kal pbvos T@ elvat Kai 


The Apostolic Constitutions 15 


xpefrrov travrés dpiOpob, 6 tA ndnta &« rod pi) Gyros eic Td 
cinal wrapayayov did roi povoyevots cov viod avriv dt mpd 
WAYTOV AIWNWN yevynoas BovAjoe: Kal duvdpe: Kal dyabdrnte 
apeotrevrws, vidy povoyevi, Adyov Océ, codiay (acav, npwrtd- 
TOKON TIACHC KTICE~@C, AFTEAON THS MEFAAHC BOyAHic cou, apxtepea 5 
oéy, Bacithéa O¢ Kai Kipiov mdons vonris Kai aicOnris picews, 
roy mpd ANTON, Al oY Td TANTA. Xd ydp, Océ aidnie, ar 
avrov ra mdévra memoinkac Kal & avtod rTijs mpoonxovtons 
apovoias ta dda a£ois’ 8t ob ydp 7d elvat éxaplow 8 avrob 
Kai 7d ed eivat édwpyow’ 6 eedc Kal MatHp TOY povoyevois viob 10 
gov, 6 Ot avrof mpd mdvrwv womoas Ta yxepovBip Kal ra 
cepadgip, aidvds re Kal orparids, duvvdpes te Kal éfoucias, 
apxds te Kal Opévous, dpyayyéXous te Kal dyyédous, Kail 
peta ratra mdvta rojoas & avrob riv paivdpevoy tobrov 
Koopov kal mdvra Ta ev attg, ad yap el 6 TON OYpaNON OC 15 
KAMADAN CTHCAC Kal wc A€ppIN ExTEINac Kal THY FAN éY oYAENdC 
iSpvocas yvaun povp 6 whfas orepémpa kal vixra Kai pépay 
Kkataoxevdoas’ § éZararWn mac Ek OHCayp@n Kal TH TovToU 
ovoToAR émayayav 7d oxéros eis advdtaviav Tov év To Kbopo 
Kivoupévov (gmv 6 TON HAION Té~as eic Apydc THC Hmépac Ey 20 
oupay®@® Kai THN CEAHNHN eiC dpydc THC NYKTOC Kal Tov yopor 
T@N ACTEPON EV OUpav@® KaTtaypdwas els alvoyv ris ons peya- 
Aompereias’ 6 monoas Bdwp mpos méow Kat Kébapow, aépa 
(orikdy mpds elomvony Kai dvanvony Kal dwvijs amddoaw did 
yAarrns mAntrovons tov dépa Kai dxohy cuvepyoupévny wr a5 
avrov ws éraicy eiodexopevny tiv mpooninroveay avtf Aaddv" 
6 mroijoas tip mpos oxérouvs mapapvbiav, mpds evdclas dvamdH- 
poow Kal 7d OcppaiverOat Hpas xal gotiferOar bm adrod’ 6 
THN MEPAAHN OdAaCCAN X@pioas TIS y7s Kal Tiv pev avadei~as 
TrwTHY, THY Se oat Bdotpoy Tomnoas Kai THY [ev Z@OIC MIKPOIC 30 
cat merddoic wAnOvvas, Tiv Ot hpépos Kal adriOdcos wAnpdoas, 
@ytoic re Ataddpoic orépas Kai Bordvais orefavdcas xal 


16 The Syrian Rite 


dvOecu xaddtvas Kal oméppact mAovricas’ 6 avornodpevos 
GBvocov Kai péya xytoc avrg mepibels, drApvpav téddrov 
cecwpevpéva meddyn, mepippdzac 6e avriy mryAaic dupou Aerro- 
Tdtns 6 mvevpact more pey avtiy Kopudav eis dpéwv péyebos, 
smote Ot orpwvytey avriy wos mediov Kal more pey éxpalvoy 
xetav, wore 88 mpavvev yadyHvn os vavorépos mAwTi pot 
eGxodrov elvat mpds topelav’ 6 mrorapois dtafdcas tov bd cod 
dia Xpiorod yevdpevoy xbopov kal yetpdppos emxrAdoas Kai 
amnyais aevdos peOtcas, spect dt repiogly£as eis Edpay drpenh 
10 YS dogareotadrny, éwAjpwocas ydp cov Tov Kécpov Kai de- 
Kéopnoas avrov Bordvats evdcpos Kal laclpors, (pots odAots 
kai Stadépos, arxlpos Kat dobevecrépors, édwdipors Kai évep- 
yois, eps Kal ariOdcos éprerav ovptypois, mrnvay rot- 
kav kKAayyaiss éNlayTON KYKAOIC, LNVaV Kal hyepav dpOpois, 
Ig TpOTON Tafeot, vepaov duBporéxwv Stadpopais, els Kaprav 
yovas Kat {@ov CYCTACIN, CTAOBMON ANEMON Clamvedvrwy dre 
mpocTtaxOaor rapa cod tay gutay Kai Trav Botavav 7d mAjOos. 
Kai ov pévoy rov xicpov édnpiovpynoas dAXAd Kai Tov Koocpo- 
woXitny avOpmmov év ait@ érolnoas, kbopou xécpov avadeifas, 
zocinac yap TH of copia Toiicwmen AN@pwrron Kat cikéna 
HMETEpAN Kal Ka@ OMOIWCIN Kal ApyéTWCAN TON IyOYON THC 
BaAACCHC Kal TON TIETEINQN TOY OYpanoy. Od Kal merolnxas 
autov €x Wuyis abavdrouv Kai omparos oxedacrTob, Tis pev Ex 
Tod pi Svros, rob St éx trav Teccdpov arotyelwv, Kai dédwxas 
ag QUT@ Kata pev tiv wuyiv tiv Aoyihy didyvwow, evoeBelas 
kal doeBelas Sidxpiow, Sixaiov nal ddixov maparipnow, Kara 
dt rd capa tiv wévrabdXov éxapiow aicOnow Kai tiv pera- 
Barixiy kivnoty, Xd ydp, Bet mwavroxpdrop, dia Xpiorob 
TIAapddeicon EN EAém KaTd AnaToAdc éyteycac mavrolwy guTay 
30 €dwdinwy xéopm Kal év aitp ds dy év orig moduredel eiog- 
yayes abrév, xdv rp roteiy vopov Sédwxas alte Eugdurov Sras 
olxobev kai wap éavro txo: ta owéppara tis Oeoyvacias. 


The Apostolic Constitutions 17 


elaayayay St eis ton tric tpydtic mapdaercon mdvroy pey 
dyijxas atte tiv efovoiay mpds perdrAnyry, évds de pdvou tiv 
yedoww dreimas én’ éArldt xKperrivoy iva édv puddin tiv 
évroA}y pucbdy ratrns riv Gbavaciay Kopionrat. dpednoavta 
8 trys évToAns Kal yevodpevoy amnyopevpévov Kaprod amrdry 5 
bpews nal ovpBovrig yvvaixds rod piv mapadeicou dixaiws 
éfaoas avrév, dyabérnre St els 7d TravTeAes ATIOAAYMENON OYY 
Ymepeiaec’ ody yap fv Snytovpynua’ addAd xaburordgas avT@ 
tiv Ktiow Sédwxas avt®@ oixelos iSpa@or cal mévors mopigew 
davr@ tiv Tpopyy, cod mévra gtovros Kal abfovros Kal memai- 10 
yovTos, xpbvm de mpos dAlyov adrév xoiuloas Spx els madty- 
yeveciay éxddecas, Spov Oavdrov rAvcas fay é£ dvactdcews 
éxnyyeAw, Kai ov Todro pévoy a\AA Kai Tods é£ avTod els 
wA7nOos dvaplOunroy xéas Tovs éppelvavrds oo eddfacas, Tods 
8? drocrdvras cov éxbAacas, kai rod pév ABA as daiov mpoc-15 ° 
deEdpevos tiv bvaiav, rob dt ddcApoxténoy Katy droorpadgels 
7d Sadpov os évayois’ Kal mpds rovras rdv 396 Kal tov ’Evos 
mpooeAdBou Kai rov’Enay metéoukac, od yap ef 6 dnpoupyds 
tov dvOpwrev kai Tis (wns yopnyds Kal ris évdelas mANpwris 
Kai Tov vopwr Sorip kal rev dudarrévr@y avrods MICBATIOAGTHC 20 
Kal Trav mapaBatwévrwy avrods Exdixos, 6 TOY LEyay KATAKAY CMON 
émararWn TO KOcMa Ota WAHOos Tov AcEBHCANTON Kal TON 
Aikaion Ne puadpuevos éx Tod KataxAvopod év Adpvaxt adv 
6KT® yyyaic Té\os pev tov mapwynkétwv, apxiv de Tov 
perdrAbvrov émcyiverOa, 6 7d poBepdy nYp kara rHs Zodounvas 25 
TIENTaTIGAewc edwas Kal rin Kaprro@dpon eic SAMHN GEMENOC 
A116 KaKIAC TON KATOIKOYNTON EN ayTH Kai Tov dovoy Adr é£ap- 
adoas Tov éumpnopod, ov el 6 tdv ABpadp puodpevos mpoyournns 
doeBeias Kai KAHpONGMON TOD KécMOY KaTaoTHoas Kal éugavicas 
auT@ Tov xpioréy cov, 6 Tov Medyioedtx dpyxtepéa ofjs Aarpelas 30 
mpoxepiodpuevos, 6 tov woAdtTAay Bepdrontd gov “IeB vixnripy 
Tov apxekdkou Sdhews avadeig~as, 6 Tov ’Icadx énarrediac vid 
Cc 


18 The Syrian Rite 


moinodpevos, 6 Tov IaxoB marépa Sddexa maidwv xal rods é£ 
avrob els wAnO0s yxéas Kal eloayayov eis Alyvirrov én EBAOMH- 
KONTA TeNTE Yyyaic, od Kupie rdv ‘Iwo oy Yrepeisec &AAS 
piobdy ris 81a ot cmdppoctyns tdmxas atte 7d Trav Alyurrriov 
sdpxew. od Kipte‘EBpaiovs td Alyurrriov naramovovpévous ov 
mepteioes Ord Tas mpds Tods matépas avtay émayyeAlas GAN 
épptow KoAdoas Alyumrious, mapadpbetpdvroy bt trav avOpéroy 
Tov gvotxdy vopov Kal riv xriow wore pey adroparov voui- 
odvrwy, wore St mielov 9 Set tipnodvtov Kal coi To Oe@ TeV 
1omdvTwy cuvtatréyvt@v, ovK elacas wAavaobat adda avadel~as 
TON &ytéy cou Gepdronta Moyctin 8’ adroo mpods BoHOEIaNn Tod 
guatxod rév ypamréy NOMON AGAWKAC Kal Thy KTiow eas ody 
épyov eivat, Tiv O& woAvOcoy wAdYny éEdpioas, Tov Aapoy Kai 
rovs é£ avoid leparixh tip edbgacas, ‘EBpaiovs dpaprévras 
15 €xdAacas, émorpégovras édé{w, rods Alyumrious SexamAnyp 
€ripwphow, OAAACCAN AlEAON ‘IapanAiras AieBiBacac, Alyumrious 
érididfavras SroBpuxiovs éxbracas, EAM mixpdy Bdwp éyAv- 
Kavas, Ek Tétpac dkpotdmoy YAWp avéxeas, Ef OYpanoy Td MANNA 
Uoas, Tpopnn é£ dépos dptyromHtpan, CTYAON TypOc THN NYKTA 
aompos PWTICMON Kal CTYAON NEEAHC HimEepac mpds oKlacpoy 
Odédrrovs, rdv Inootiy orpatrnydv avadelfas érra €bvn Xava- 
valwv 8’ avrod xabeiAes, Iopddvnv aéppuzac, Tods TroTamoyc 
"Hodm €zHpanac, Telyn Karéppngas dvev unxavnpdrov cal yetpos 
avOpwrivns, “Trip rdvrov co 4 défa Séorora mavroxpérop, 
a5cé Tpockynofcin avapiOunrot ctpatiai drréA@n apyayyéAoy 
BPONWN KYPIOTHTON ApY@n EZOYCION AYNAMEON OT pPaTLav alwvlor, 
Ta xepouBip Kal rd éfamrépvya cepadim Taic Men AYCI KaTa- 
KAAYTITONTA TOYC TOAac, Taic Aé Aycl Tas Kepadds, Taic de ayci 
TIETOMENA, Kal Aéfonta ua yiAiaic yiAldciIn @pxayyéAoy Kal 
30 MYpiaic MYPIACIN GyyéAov axararatoros Kal dovyntws Bodcats 
nal was 8 Aads Spa elrére 
"Arioc Srioc Spioc Kypioc caBawe 


The Apostolic Constitutions 19 


TIAHpHC 6 ovpayds Kai i ri thc AdzZHC ayTOT 
EYAOPHTOC EIC TOYC Al@NAC 
&MHN 
wal 3 dpyxrepeds dEijs Acyére 

“Arioc yap ef ds dAnbas xal mavdywos, fyictoc kai YmeEp-5 
Y'YOYMENOC Ejc TOYC ai@nac. ytos dé Kai 6 povoyeryns cov vids 
6 Kvptos hua Kai beds ’Inaods 6 Xpiords ds els wévta brnpetn- 
odpevés cot T@ Oe@ Kai warpi avrob eis re Snpioupylav diddopov 
Kai mpévotay KardAXAndov ov mepieide TO yévos TaY avOparrey 
GmroAAvpevov GAAS pera Gvorxdy vopov, peTa voutkhy mapaivecty, 10 
peta mpopntixods éAéyxous Kai Tas Tay ayyé\ov Emioracias 
(wapagOetpivrav odv TO OeT@ Kai Tov guotxdy vopov Kal ris 
punpns éxBadAbytov tiv KataxAvopby, tiv exmipwow, Tas 
cat Alyvrrlav mAnyds, tas kara Iladaorwav ogpayds, Kai 
peAAvTov Scov ovdérw amrbdAAvTba wévTwv) evddKknoEV avTos 15 
yvoun of 6 Snptouvpyds dvOpdmrov dvOpwiros yevér Oat, 6 vomo- 
Oérns bird vépgous, 6 apxtepeds lepetov, 6 motpiy mpdBarov, Kai 
éfevpevicaré oe tov éavrod Oedv Kal watépa Kal TO Kbopo 
KaTnAAage Kat THs emixepévns dpyns tovs mdvtas nrevbEpwce 
renomMenoc ék mapOévov, rendmenoc év capxi, 6 Beds Adyos, 20 
oO dramHtoc yidc 6 MpwTdToKOc MACHC KTICEWC, KATA TAS meEpt 
attod tir avroi mpoppnbcicas mpognrefas éx crépmatoc AaBia 
Kai ‘ABpadm, oyAtic *loyaa’ Kal yéyovey év pytpa mapbévov 6 
dtarAdoowy mavras Tods yevvwpévous Kal éecapxoOn 6 dcapkos, 
6 dypbvas yevynbeis ev yxpivm yeyevynrat’ modrevodpevos as 
doiws kal madedcas évOéopws TAcaN NOCON Kal TACAN MAAOKIAN 
ef dvOpdtrev dreAdoas, CHMEIA TE Kal TEpATA EN TH Aa ToLnaas, 
Tpopns Kai morod Kai Omvov peradaBov 6 rpépov mdvras Tous 
XpHCovTas TpoPAs Kal EMTITIA@N TIAN ZDON EYAOKIAC, EanEpwce 
coy TO GNOMa Toic a@yvoodow avré, Tiv dyvoiav éepuyddevee, THY 30 
evoéBeray avefwrtpnoe, Td OéAnpad gov éemAHpwoce, TO EproNn 6 
EAMKaC alT@ étedcince’ Kal Taira mdévra KatopOdcas, yepcin 

C 2 


20 The Syrian Rete 


dnomaOn Karacyebeis lepéwy Kai apxiepéwy yevdovipwv Kai 
aod mapavépou mpodocia rot tiv Kaxiay voonoavros Kai 
TOAAA TAOWN YT avTav Kal macay ariplay broords of ovy- 
Xwpyoe, mapadodeic MiAdta@ to fremont Kal KpiBels 6 Kpiris 
skal xataxpibels 6 owrip oravp@ mpornrdobn 6 airadijs Kai 
dné0anen 6 Ti pboe aOdvaros Kai étdgu 6 (worods iva 
mwdbous Avon Kai Oavdrov éféAntrat rovrous du’ ods Tapeyévero 
Kal pyén ra Seopa tod dtaBddov Kai pdonrat rods avOpdrrous 
éx Ths andrns avrod, kal dvéorn €x vexp@v TH TpiTH HiMepa Kal 
loTecoapdKoyvTa Hpepav ovvdiatpipas trois paOnrais ANEAHOH 
Eic TOYC OYpaNOYC Kal EKAGECOH Ek AEZIN Gov TOY BEOY Kal 
WaTpos avrov, 
Mepynpéva odv dv Ou’ has dmépevev edyapiorobipéy co Get 
mavrToxpatop ovx Saov ddeiropev GAX’ Soov Suvdpcba Kai rHv 
15 didragiv avrod mAnpodpev, én H yap NYKTI TlapedidoTO AaBON 
Apton Tails dylais kal dumpors avrov yxepal Kai dnaBAéyac mpds 
aé tov Ody avrod Kai marépa Kal KAdCAC EAWKE TOIC MAOHTAIC 
ein@n Tovro rd pvotipioy ris Kawns Siadjxns’ AdBete é€ 
avTod, pdrete’ TOTO Ect! TO CMA MOY TO TeEpl TOAA@Y OpyTITO- 
20 MENON €ls Adeoiy duapti@y, WCayTWC KAI TO TIOTHPION KEepdoas 
é£ oivov cal bdaros kai dyidoas énédwKen aytoic Aéywr TTiete 
é¥ aytof mAntec’ ToYTd éct: TO aimA MOY TO TEP] TIOAA@N 
EKYYNOMENON EiC AECIN AMAPTI@N’ TOYTO TIOIEITE EIC THN EMHN 
ANAMNHCIN® OCAKIC fdp AN ECOIHTE TON ApPTON TOYTON Kal TO 
a5 TIOTHPION TOYTO TINHTE TON @ANATON TOV ELOY KaTarréAAETE 
dypic AN EAOW. 
(THE INVOCATION ) 
Mepynpévot toivyvy rob mdOovs adtod Kal rod Oavdrov xai 
THs dvactdoews Kal THs eis ovpavovs érravddou Kai TAS pedAov- 
3°ans avrov devrépas mapovoias év 9 Epyetal KpINAl Z@NTAC Kal 
NeKpoyc Kal ATOAOfNal EkACT KATA TA Epra aYTOY, Mpoogepopey 
go 7T@ Baoirel xai Oc@ card riv avrod didragw rév dprov 


The Apostolic Constitutions 21 


Tovroy Kal 76 toriptov TobTo evxapioTobvrés aor Ot avrod ép 
ois katnfiocas huas éordvat évwmiby cov Kal ieparedve cot, 
cai d£iodpév ce Srws edpevas emiPréyrns él rd mpoxeipeva 
Sapa Taira evomiby cov, od 6 dvevde}s Oebs, al eyaokricuc 
Er’ aytoic els Tiny Too xptorod cou Kal xararéuwns 7d “Aytby 5 
cou [Tveipa ent tiv Ovolav ravrnv, téN MApTypa TON TIABHMA- 
TWN TOY Kypioy ‘lHco?, Smrws dirodyvyn tov dptov rolrovy capa 
Tou xptorod gov Kal 7d Toryptoy Totro alua Tob ypioTod cov, 
iva of peradaBévres avrot BeBaiwbdar mpis evoéBeray, dpécews 
dpaptnpdrey ruxwot, toi diaBddov nai tas mAdvns avtov io 
probeot, IIvedparos dyiov rAnpwbaow, d£:ot Toi ypioroi cov 
yévovrat, (wns alwviov téywot, voi KatadAayévros auvrois 
Séorrora mavroxpdérop. 


(THE INTERCESSION ) 

*Ert Se5ue0d cov Kupie nat dirép tric dylas cov ékKAHciac is 
Tis 4nd TEepdrwv EWC TEPATOON HN TrEplETIOIHCW TP TiMiw aiMari 
To ypictoy gov draws abriy diadpvddéns doeorov Kal dxdvdd- 
wioroy &xpt Thc CyNTEAElac TOY ai@noc, Kal vmép mdéons Emt- 
OKOTIS THS GPOOTOMOYCHC TON AGTON THC dAHOEIAC 

“Ert wapaxadodpév oe Kal vrép ris éuns Tod mpoadgépovrtés 20 
got ovdevias Kal bmrép tmavrés rob mpeoBureplov, brép Tov 
Staxdvey Kai travrés Tob KAjpou iva mévras copioas IIvedparos 
ayiov mAnpeons 

*E7rt wapaxadoipév oe Kipie Yrép Tod BaciAéwc Kal TON EN 
Ynepoy xai wavrés rol otparorédou iva cipnvedmvrat Td pos 25 
Huas, Srws év hovyla Kai épovoia Aidrontec Tov wavTa xpdovoy 
tis ons hyaov Sogdfapéy oe did ‘lHco¥ Xpictoy tHc éAriAoc 
HMOON 

“Ent mpoopépopév co cal imip mdvrov trav am aidvos 
evapeorncdyvrwy co dyiwy tarpiapxav mpopntav Otxaiwy arro- 30 
orévAw@y papripwy dpordoyntay émoxérev mpecBuTépwy Siaxdvov 


22 The Syrian Rite 


trodtaxbvav dvayvworay yartav mapbévey ynpay Aaikov cai 
névrwv wy érloracat avros Ta dvépata 
"Ext mpoogépopév oot trrép tod Aaod rotrov iva avadei=ns 
avrov cic EmmaiNON TOD yploTod gov BaciAeiOn iepdteyma, EONOC 
54P10N’ tirep tay év mapbevia Kal dyvela, brép Trav xnpav Tis 
éxxAnaias, trtp Tav év cepvots ydpos Kai Texvoyoviats, tirep 
tav vytlovy Tod Aaoi cov, drws pndéva hudv amdBAnTov 
TOLHoNs 
"Er: afiobpév oe xal drép THs mbAEws TavTNnS Kal TaV évot- 
1oKobyTwy, omép Tav év dppwortlats, trép Tay év mpa@ Sovdrcia, 
imp ray év é£opiais, tirép trav év Onpevoet, drép mAcbyToY Kai 
ddotropovvTwy, Srws mdvtwy émixoupos yévy, wadvT@v BoHedc Kai 
ANTIAHTITOP 
“Ert wapaxadoipév oe Yep TON MICOYNTON HUGS Kal AIWKON- 
IS TON HUGS AIA TO ONOMA CoV, Dirép TON EZw dSvTwy Kal werAavn- 
pévev, bras éemiotpéwns adtods eis ayabdv Kai roy Oupdy adror 
mpavvns 
“Ert mwapaxadobpév ce Kal imtp tav Katnxoupévay ris 
éxxAnalas Kai tirép tev xepafopévaw bird Too adAoTpiov Kai 
20 bmrép Tay év peravola adeAday pay, Srws rods ply reACLboNS 
év tH wiore, rods 8 Kadapions évepyelas tod movnpod, trav Se 
Tiv perdvotay mpocdétn Kal ovyywprhons Kal avtois Kal typiv 
Ta WAPANTOLATA HUoV 
“Ert mpoopépopév cot xai trtp tis evxpacias Tod dépos Kal 
a5THS evdoplas Tay Kaprav Sas dvedAiTas petadapBdvortes 
TaY Tapa cob dyalay alvGpév ce GravaTws TON AIAGNTA TPODHN 
TIACH Capki 
“Ert mapaxadotpév ce Kai drip rev &’ eddoyov ailriav 
anévrwy bros dravras mic Starnpyoas év ri evoeBela ém- 
3ocynarérHc €N TH BaciAeia TO? ypicrof gov Tov SEeoy mwdons 
alc@nrijs Kal vonrns pioews, rob Baciiéws tpaev, drpérrovs 
apeumrovs aveyKAnTovs 


The Apostolic Constitutions 23 


“Ort coi raca dbfa céBas nal edyapioria, Tipit) Kal mpockd- 
ynots T® ITarpi kai 7G Tip nai re dyfo Tvedpart nai viv 
Kal dei xai els rovs aldvas Tév aldvev dvexdureis Kal dredev- 
THTOUS 

9 ? 
Apyy. 


<THE BLESSING) 
Kal & éaloxowos elrdra 


"H eiptinu toy Oeo? ein meta TANTWN YM@N 
xal was & Aads Acyére Io 
Kai metd to? mneymatoc coy, 


(THE INCLINATION ) 
Kail 3 Sdxovos kypycodrw wéAiv 

"Ett kai €t1 denOapev tof Oeod da rob yptorod avroo 

‘Trtp rob Sépou rob mpocxopicbévros Kupio 7G Oe@ Senbdpev ;. 
Eras 6 &yabds Beds mpocdé~nrat atts did ris peoirelas 
Tob xptorod avrod els rd éeroupdvioy avrod buvatacrhpioy 
€iC OCMHN EYa@dAiac 

‘Trp tijs éxxAnoias tatrns Kal rod Aaod SenOGpev 

‘Trtp mdéons émioxonns, wavris mpecBureplov, wdons THs év 20 
Xptor@ Staxovias, mavrss rob wAnpeparos rhs éexkAnolas 
denbapev Srrws 6 Kipios wévras diatnpyon Kai diagudrddin 

“Yrép BaciAéwn Kal TON EN YrrepoyH denOdpey iva eipnvedovTat 
T& mpds huas, Sms Hpemon Kai HCYyYION BION €xovTes 
AIAPWMEN EN TIACH EYCEBEIA Kal CEMNOTHTI 25 

Tov dylwy paptripav pynpovedcwpev Srras Kowovol yevécbat 
Tis 2bAfcews avrav Kata~imbapev 

‘Trép tay év Triste: dvarmavoapévey Senbapev 

‘Lrtp tis evxpactas trav dépwy Kai redeogpopias TeV KapTrov 
denbapev 30 

‘Trép rav veogwrictor Senbapev Srws BeBawOaow ev rH whore 


24 The Syrian Rete 


ITdvres itp ddAjAwv Trapaxardécopev 
"Avdatnooy tpas 6 Beds év tH xdpurl cov 
"Avacordvres éavrods T@ Oe@ bia Toh yxpiorod avrob mapa- 
Oop ba 
5 xal & déwioxomos Acyire 


‘O Ocedc & mérac Kal Merad@Nymoc, 6 MEérac TH BoyAH kal 
Kpara.os toic Eproic, 6 G€dc Kal TATHP TOY d4rioy Maiddc coy 
"lucof TOY cwTHpoc HMw@N? EmMBAEYON Eh Hyuas kat emt 7d trofp- 
viv cov tovro } &’ avrot éfedé~m eis AGZaN TOY GNGMATOC COY 

1oxal dyidoas hypav ra odpara kal tiv yoy Karagiocov 
KAOADOYC YEvopEvous ATO TIANTOC MOAYCMOY CAPKOC Kal TINEYMATOC 
TuXely T&Y mpoxeévov ayabav, kai pndéva hpov avdg.ov 
kpivns @Ad BoHodc Huov yevoH AntiAMTTwp YTepacmictHc’ 
dia tod ypioroi cov pe® ob aot ddga tipi alvos doforAocyla 
13 evxaptorla Kai To dylip IIvetpari eis rods alavas, dyyy, 


(THE ELEVATION) 


Kal perd 1d wdvras elaretv “A [ify 3 Svéxovos Aeyérw 
II picyopev 
cal & érloxorros mpooduvycdte 7) Aad otras 
20 Ta dyta trois dyios 
wal & Aads drraxovéres 
Eés @yws, cic xypioc “Incoye Xpicréc 
eic AdZaN Ocoft MMatpdc 
EYAOPHTOC EIC TOYC AIMNAC. AMHN 
25 Aoza EN FyICTOIC Dew 
Kal ET! FHC €IpHNH, EN ANOPOTIOIC EYAOKIA 
wcannd T@ yiw Aapiad 
eyAorHménoc 6 épydmenoc én dNOmaTi Kypioy 
Oedc K¥pioc Kai ETMe@anen ‘MIN 
30 GCANNA EN TOIC YYICTOIC, 


The Apostolhe Constitutions 25 


{THE COMMUNION) 


Kal perd robro peradapfavire & énloxowos, ixara olf wpecPirepor Kai of 
Srdxoves kal of droSidxover cal of dvayvGorm Kal of WdAra Kal of doxnral 
wal dv rais yuvafiv al BSidxovor nal al wapSivor Kai al xfpar, efra td wadla 

wal rére was 5 Aads card rafiv perd alSo0s xai etAaBelas dvev GoptPov. 5 
xai 3 pév daloxomos 5:8ére rijv wpoordopdy Afywv 


Sapa Xpioros 
nal 8 Bexspevos Acyére 
"Apny 
3 82 Sidnxovos karexére rd trorhprov cal émBiBovs Acyérw 10 
Atua Xprorob rorhpioy (wns 

wal § wivev Acyéreo 

"Apiy. 
poAyds 88 AeyloOw Ay’ év 7 peraAapPdvev mévras ods Nowwots. 


Kail Srav wavres peraAdBoor cal mica, AaPévres of Sdxovor rd wepisoeioavra 15 
codeptrocav ds rd wacrodépia. 


(THANKSGIVING) 
Kai & Stdxovos Acyirw ravcapévoy rod WaAAovros 
MeradaBévres rot riplov cdparos xai Tod riplov aiparos rob 
Xpirrov evyapioriowmpey TH KatafidoavTt Has pera- 20 
AaBeiy trav ayiwv avrod pvornpiov Kai mapaxadécwpev 
MH €iC KpiIMa GAA els cwrnpiay huay yevér Oat, eis opédrACLaY 
Wuyxis Kal c@paros, eis gudakiy edoeBeias, eis Apeow 
dpapriay, eis Cay rod péAAovTos aiavos 
’Eyetpopeba 25 
"Ev xédpitt Xptorod éavrods 7G pbvm dyevvynrm Oe@ Kal ro 
XptoT@ avrod Trapabdpcba 
wat 6 énloxowos edyapiore(re 
Aéorora 6 Geds 6 mavtoxpdrap 6 marThp To yxpiorov cov 
Tob evAoynrobd maidés, 6 tay per’ evOUrnros émixadoupévwy ce 30 
émnKoos, 6 Kal Tav ciwmTdvtTwy émiotduevos Tas evredfes 
evxapioroipéy cot Ste xatntincas huads peradraBeiv trav ayiov 
gov puornpioy & mapécyxou jpiv els mAnpogopiay tay Karas 


26 ¢ =6 The Syrian Rite 


éyvoopévoy, eis dudraxiy tijs evoeBias, eis Apeow mAnppmeAN- 
padrov, drt 16 ONoMA TOO xptorob coy émiKéKAHTal Ed HMAC Kai 
gol mpormKerdpeba, 6 xwpioas huas tis tov doeBadv Kowovias 
Evwoov huas pera TOY KaOwotwmpévov col, OTHpioOV Huds ev TH 
saAnbela tH Tob dyiov TIvedparos emipoirnoe, ta ayvoovpeva 
amoxdduov, Ta Aelrovra mpocavanAjpwcov, Ta éyvwopéva 
kpdruvov, rods lepeis dudpous dvdAafov ev tH AaTpela cov, 
tovs Bactreis diaripnoov én eipHNH, TOYC ApyONTac EN AIKAIO- 
CYNH, Tods dépas év edxpacig, rods Kapmods ev evdgopia, Tov 

1okécpoy év mavapxel mpovola, ta Ovn Ta mrodepiKd mpduvor, 
TA TIETTAANHMENA Ertictpeyon, Tov Aady cou dyiacoy, Tovds ev 
Trapbevia Siarnpnoov, Tovs ev ydum diagtAagfov év mioret, Tovs 
év dyveig éevdvvdpwoov, Ta vimia Adpuvov, rods veoredets 
BeBalwoov, rods év Katnyjoe taldevoov Kai Tis punoens 

15 afious avddeg~ov Kai mdévras mic émicyndrare els THY Toy 
ovpavav Bacirelay’ év Xpiote Inood 7d xuplp jpov pel od 
got défa rip) Kal céBas cal re dylo TIvetpari eis rovs 
ai@vas, auny, 


(THE DISMISSAL) 
20 Kai 8 Stdxovos Acyérw 
T@ Oe@ Sta rob yxpiorob avrob xdivate Kal evroyeiabe 
wal & éwloxomos érevxlobw Adywv 


‘O @eds 6 ravroxpdrawp, 6 ddAnOwids Kal aovyxKptros, 6 mav- 
Taxod av Kal Tois maou tapdv Kal év ovdevi ds evdv re 
25 Urdpxwv, 6 Téros pi) meptypadbpuevos, 6 xpbvois pi) madatov- 
pevos, 6 ald@ot pi) mepatovpevos, 6 Adbyots Mr) Tapaydpevos, 
6 yevéoe: pi) troxeipevos, 6 dudaxis ph dedpevos, 6 POopas 
dveérepos, 6 Tpomns dveridexros, 6 Giaet avaddolwros, 6 pwc 
oikOn dnpéciton, 6 TH p¥oe débparos, bd yywords mdoas Tails 
30 per evvolas ex(nrovaas ce AoyiKais dUceow, 6 KaTadapBavd- 


The Apostole Constitutions. 27 


prevos tnd trav ev edvola emi{nrovytav oe, 6 beds ‘Iopair tof 
AAHOINDC OpMNntoc Tod eis Xpiotdv miotevoavtos aol cov" 
evpevis yevdpevos émdxouvadby pov dia 7d 6vopd cov Kai evrAdyn- 
gov Tovs cot Kexdikéras Tods éavTay avyévas Kal dds avrois Ta 
aithpara trav Kapdiav avtav Ta émi ovpdépovre Kai pndévas 
autav arédBAnrov moinjons €x THS Bacidelas cov dAXAA dylacov 
avrovs, ppovpnoov cKéracoy dvTiAaBob picat toi a&ddXorpilou, 
wavros éxOpod" rods olkovs avTay my AazZon, TAC EicéAoyc avTor 
Kai Tac éZ6Ad0yc gpotpnaov’ Sri col déga alvos peyadompérea 
aéBas mpockivnois Kai Te o@ maidt Inood tO xptor@ gov TG 10 
xupio nav Kal 0e@ nai Baoirel kai 7G dylm TIvedpari viv cai 
dei kai els Tods al@vas Tay aidvoy, ayyv. 


Kal & Scdxovos épet 
"ArroAyecée EN eipHNH. 


Tatra wepi ris puoriis Narpelas Sataccbpeba fpeis of drbdcroAct 15 
ipiv rots émoxémois kai Trois wpeoPuréipois 
wai rots Staxévois 


2. THE ORDER OF THE LITURGY 
IN THE SECOND BOOK 
OF THE APOSTOLIC CONSTITUTIONS 


{THE ORDERING OF THE CHURCH) 


1"Orav ovvabpolfys tiv rod Geo dxxAnolav ds dv cuPepvirrns vyds peydAns 
per’ imortpys mons cédeve woveioGar tds cvvé8ous wapayyfAAwv trois Suaxévos 
Soavel vatras tous térous dxrdcoeyv trois dbeAdois xaldwep émPdras perd 

araons émpeAclag kal cepvdryros. 

Kat mpGrov pev 6 ofkos fore émpfens xara dvaroAds rerpappévos, €£ ixaripwv 
TOV pepdv Exwv TA wacrodopeia pds dvaroAry Sons doe vyl. xelofw 52 pécos 
4 rod émoxézrov Opévos, rap’ éxdrepa 52 avrod xabeLiobw rd mpeoPuripiov, kal of 
Stdxovor wapiotacQwcav edoradeis tijs wAclovos écOfjros’ folkac. ydp vavras 

10 Kat roixdpxots. mpovola && rovrwv els rd Frepov pépos of Aaixol xaleféicOocav 
pera mdons evraflas cal fouxlas cal al yuvaixes xexwpropivus cai atvrai calefio- 
Owoav suomi dyovca. *ornxérwoav S2 of piv wuAwpol eis rds eicddous rv 
dvSpSv duAdocovres atras, of 52 Sidxovor els rds TOV yuvarxdv Bucy vavorrolbywv, 
kal ydp év rij oxnvy rod papruplou & abrds mapynKxoAowWa riwog. ef SE m1 cdpeOy 

15 Tapa tétrov abefépevos émaAnooicbo bwd rod Siaxévou os poping cal eis Tov 
xaOfjxovra airp téotov perayloOw. ot pévov ydp vyi dAAd Kal pavipy apolworas 
éxxAnola. os ydp ol rroipéves fxacrov Tav dAdyov alyav dypt kal mpoBatwv kara 
ovyyéveav wal fAcclav loraor Kai xacrov atrav 16 Spovov Te Spool cuwrpéxa, 
ovrws wal év rf éxxAnotg ol piv vewrepor [Slq xaleLiobwoav édv 7 réos, ef Se 

20 phye ornxérwoav dp0ol, of Se rij HArcla HEn wpoPeByxdres xaleLicbwoav év raga, 
va, 8¢ traSla éorSra mpocAapPBavécbwoav abrav of watipes kal al pnripes, al 52 
vedtepas wdAcv [Sig édv q ré1os, ef 52 pfiye SmoGev Tv yuvakdy loracOwoay, al 
Se Hdy yeyapyeviar cai 7a réeva dyoucat iSiq lordcbwoav, al rapCivor S2 cal al 
Xfjpas kal al mpecBuribes mpGrar racdv lordcbwoav 4 xadeLicOwoav. éorw Se 

25 Tév rémwv mpovodv & Stdxovos (va kxacros Tév eicrepxoplve els tOv [Stov résrov 
SppG wat 1) wapd 1d wpootjKov cabéfwvrar, dSpolws 6 Stdxovos Emoxomeirw Tov 
Aadv Srros pf rs Yrbuploy 4 vuordsn 4 yeAdoy f vevon xpi ydp év éxxAnole 
émotnpéves cal vyndadiws Kal éypnyépws fordva: éxrerapévyy éxovra tiv dxory 
els rdv rod Kuplou Adyov. 

30 SEL SE ns dd trapoixlas d5eAdds A dSeAg1 ErlAGy otoractw émopldpevor 
5 Sidxovos émxpivirw td Kat’ abrovs dvaxplvwv ei morrol, el dcxAnovacn«ol, f 
py dd alpéceds elo pepodvopivor, cal médw ef Swavipos 4 xfpa, Kal otro 
yvous rd xat’ avrovs ds eloiv dAnGas morol Kal Spoyvepoves év trois xupia- 


The Apostolic Constetutions 29 


cots dwayérw ixacrov cis tov mpoofxovra alrg rémov. ef 82 Kal wpeoPurepos 
awd wapoulas éwiAGor mpocSexlobw twd trav mpecPuripwv Kow-wwvads, ef 5é 84- 
xovos dnd Trav Siaxdvev, el 82 nal drioxowos cw Th imoxdmy Kabefiobw ris 
atrijs dfvoupevos tr’ atrod nyiis. cal ipwrfoas abrdv & dnloxome rpocAaA fou 
ap Ang Abyous SBaxrixovs. f ydp rév Eivov wapdxAnors cal vovPeoladdpedipwrdry 5 
oobSpay Ovseis ydp rpodhrys gyot Sexrds dv rq lSlq wastpl&s. émrpibas 
52 avrg cal ri edyapurtiav dvotoa édv Sé 8c’ etAGBaav ds codds tiv Nf cor 
Tpev py OiAy dvevéyxar cdv ry els rdv Aadv etAoylav abrdv roqoacbat Katavay- 
xdoas. el 82 dv rH nadéLecOar Erepds Tis deA0or edoy tw cai evSofos dv rH Blop 

4 Eévos 4 éyxcopros, ov & ixloxowos & mpocAaddw rdv wepi Geod Adyov 4 8 dxovwy 10 
Tov adAovros f rod dvaywuoxovros py) mpocwmoAntTav kataAlwps THv Staxoviav 
rou Adyov (va Sardi abrg wpoeSpiav GAAA péve fovxios p11) Staxdwrev cou Tov 
Adbyov 4 riv dxofy, of Bt d8eAdol Sud trav Siaxévwv wapabexfobwoav avrév. el 2 
+éwos otx fonv, & Sidnovos rév paAdAov veorepov éyelpas perd Adyou dAAd pH 
pera Spyiis éxcivov xahhodrw: Sixatov 5¢ robro cai dd’ favro0 rdv dSeAgov as 15 
GALBeAhov woreioGar ddv 52 dvavevp, éyeipas aitdv dvayxacrais dalcow wévrwov 
orijoov tva waSev0Gor wal of Aovwol dvrirapaxwpeiv Trois évriporipors. of 52 
awrexds (ayevis 4 Eivos ériAOor wpeoPirns 4 vios tiv fAuclav cal réiros ot7~x 
twdpxos, xal rovros rémov woforn ef SAns ris xapSlas abrod & Sidxovos (va p71) 
apés EvOpwwov abrod yévyrar 4 tpocwrsAniis GAAG pds Oedv 4 Staxovia ebdper- 20 
tos. 70 8° atrd worelrwo nal 4 Sidxovos tais éwrepxopivais yuvartiv wrwxais Fror 

awrAovetais. 


«(MASS OF THE CATECHUMENS) 
i. 

*Méoos 82 & dvayvoorns ép’ tmAod nvos fords dvaywwoxtirw Ta Mwoiws 25 
cai ‘Inood rod Navi, ra Trav Kpitav Kal trav Bacicluv, rd trav Napadaropivev 
cai ta ris ‘Ewavé8ou, wpds rovros Td Tod “IB nal rd LoAopdvros xal rd rid 

SexadE Npodnrév. 
"Ava S00 Acyopévev dvayvwopdtwv Erepds ris Tod Aa Bld WadAlrw ipvous Kal & 
Aads ta dxpoor(yia troadAitw. 30 

Merd rodro al Mpdfas af fpérepar dvaywwonlobwoav cai al "Emorodai 

NavAou rod ouvepyod hydv &s éwioredrce rais éxxAnolas nad’ Upyynow Tod dylou 
Nvevparos. 

Kai perd radra Sidxovos 4] mpecPurepos dvaywwwoxirw td EvayyéAua & éyd 
Mar€aics cal ‘lodvyns rapeSdxapev tpiv wal of cuvepyot MavAou mapeAndéres 35 
catéAaipav tpiv Aouxds cai Mdpxos. xal Srav dvayiwwoxdpevov Td ebayyéAtov 
mavres ol wpecPurepo xal of Sidxovor xal was & Aads ornxérwoav pera wodA ‘js 
houxlas: yéypawra: ydp Evama wal Axove ‘lapaiA Kal widw Ed 82 atrod 

ore. wal dnote. 
ii. 
“Effjs wapaxadelrwoav of mpecButepor tov Aadv & KaOeis abrav GAAd pH 
&mwavres xal reAcvraios wavrov & inicxomos 8s gone KuPepvyry. 
iii. 


["H rdv xarnxouplvev Kai 4 Trav peravoowrwy e£oSos] 


40 


30 The Syrian Rite 
(MASS OF THE FAITHFUL) 
i 


$Kal perd roGro cupddvus Gravres eEavacrravres wal do’ dvaroAds xatavof- 
Gavres pera Tiv TeV KaTHXOUpLevev Kal Tiv Tav peravootvrav eoSov mpoceu~dc- 
5 Sacav re Ceg@ TH EwcPeByxdre dwt rov otpavdev rod obpavod card 
dvatoAds, dnopipvynoxdpevor kal rijs dpxalas voufs rod card dvaroAds 
mapadelcou S0ev & wp&ros AvOpwros d0erfioas riv évroAiyy Spews cupBovAla 
weodes dreBAtOn. 
ii. 
10 Ol &2 Bidxovor perd tiv mpoceryyy olf piv + mpocdopad ris evxapiotias 
oxoAaférwoay inmperotpevon TE Tod Xprorod odpan perd p6Bou' of 82 tovs 
SxAous Stacxome/twcay Kal fouxlav abrots éuaorelrworav. 
iii. 
Acyérw 82 8 raperras te lepet Stdxovos TE AaS 
15 My ris Katd TINdC, pH TIS év UrroKxpice 
elra xal dorraficOwoav GAAfjAous of dvpes wal GAAfAas al yuvaikes 1d év Kuplp 
Unpa GdAAd ph ris SoAles ds 5 “lov Sas Tov Kuptovy gtAfjpare wapiSwxev. 
iv. 
Kai perd rofro mpoceuxécbw 5 Stdxovos 
20' Trép tis éxxAnolas mdons Kai mavrds Tob Kécpou Kai Tov év 
auT@ pepav Kal éxpopiov 
‘Trip trav iepéwy Kal Tov apyévTov 
‘Trip rob dpxtepéws Kat rob Bacthéws kai rijs xabddov eipyyns 
Kal perd roGro & dpxvepeds Erreuxdpevos 7H Aad elpfvyv edAoyelrw rodrov (ds 
25 kat Mworjs évere(Aaro trois lepedor etAoyetv tov Aadv rovrorg Tots ffpacw E vA o- 
yioat ce Kipros cai puvAdgar ce émipdvat Kipros rd rpdcumov 


atrod émi ot cai éAefoar ce émdpar Kupros rd rpdcmmov atroé 
émi ot cai Sg cor elpfvanv) émevxicbw otv nal 8 émicxormos Kal Acyéro 


Z@cON TON Addn coy Kupte kai eYAOrHCON THN KAHPONOMIAN 
30 Coy HN éxTHow Kai TeEpieTOIicw T@ TIMi@ arMaTi TOD ypIcTOY gou 
kal éxddewas BaciAeion iepAteyma Kal EONOC SPION. 


(ANAPHORA) 


i, 
Mera 52 radra yicbw 4 bvola éoraros navros trot Aacd Kal mpocevyopévou 
35 Foux ds. 


ii. 

Kai Srav dvevéx6y peradapBavérw exdorn tdéis nad’ éavriy rod Kxupiaxod 
odpatos kal rod mylou alparos perd alSo0ds nai edAaPelas ds PamAlws 
mpooepy Spevor ompare Kai al yuvaixes karaxexaAuppévar tiv KepaAdiy ds dppéfer 

4o YovaikGyv raga mpocepxiobwoav. dudarricbwoay 82 al Gipar pf ms Amoros 4 
épinros ec iXOy. 


3. THE LITURGY OF SAINT JAMES 


H OEIA AEITOYPFIA TOY AFIOY ATIOSTOAOY 
KA] AAEA®OY QEOY IAKQBOY 


€ PROTHESIS > 


"Ey wAnOe: duapriay peporvopévoy pe py eLovdermons Seorora Kupte o beds 
nper? lov yap mpoondOov rq Ociy rovrm Kai érovpavip pvornpiw cov ovx 
as agtos imdpxey, GdX’ es rv ony ahopay ayabdrnra adinul cot rh» horny 
°O Oedc iddcOHTi MOI TH AMAPT@AG HMAPTON EIC TON OYPANON Kai ENWTMON 5 
Coy Kai OyK Eimi AzI0c avyroPOaApnoa rq lepg cov ravty Kal mvevparixy Tpané(n 
ép’ 7 6 povoyerns cov vios kal xupios nuay "Incovs Xptoris éyol rp dpapror@ 
Kai maoy KnAid& Kareoriyperp pvorixas mpdxerrat eis Ouciay. dd ravrny cos 
tay lxeciay xal evxapioriay mpocayw Tov KaramepPOnvai pot rd mvevpa cov 
rd mapakAnrov émoxvoy xal Kxarapri{éy pe mpds riy Aetroupyiay ravrny, Kal 10 
THY wapad gov por rp aw enmrayyedOeioay Govny dxaraxpirws ravrnv anopbey- 
facba xatakiwgor év Xpiot~ “Incod rq xupip jydv pel? od eyAoruTdc ef 
ou Te wavayip sra0@ (wood Kai dpoovoip coy mvevpart viv Kal dei Kai els 
Tous aid@vas TeY aidywr. auny. 


{ PARASTASIS ) 15 


Etxy rijs wapacracews 

Adga rp Tarpl cat rp Yig cai rp dyip Tvevpart, rp rptadixg xal énaip 
geri ris Oedrnros ris év rpiads povadtxds trapxovons Kal draipoupeérms 
adiapérws’ rpias yap els Geds mavroxpatwp ov THv AGZAN 01 OYpaNoi AIHfOYNTal, 
4 8€ yi THY aitov Beororeiav Kal 7 Oadacea Td aitou Kpdros Kai maca aigOnrn 20 
cat vonrh Kriotws THY avrov peyadeérnTa KnpUTTEs TavroTe’ Ort a’T@ mpére 
waca AGEA Ti KPATOC MEPAAWCYNH Te Kal peyadompémea NYN Kal del Kai €ic 
TOYC Ai@Nnac ray alovey. AMHN. 


32 The Syrian Rite 


CENARXI8> 


Evxy 10d Guprdparos ris eloddou rijs évaptews 
Aécnota Kypie "Invot Xpioré, & Geov Adye, 6 éxovciws EayTOn Guciay 
AMWMON €mt oravpov T@ Oe cal Tarp) mpocayaywy, 6 dius AnOpaz 6 TH 
5 AaBiAl TON TOU MpodHrou YEINEWN AYAMENOC Kai TAC AMAPTIAC avTov APEAOMENOC’ 
Ayvar trav voepoy pay aloOnoewy xal xaOdpicoy nuas amd mdons dyaptn- 
parwy xndidos cul TAPACTHCON mas AfNOyC Tp ayia gov Ovowacrnpip rou 
mpooevéykat cot OYCiAN ainécewc Kai mpdadetar wap’ Hyay ray dypeiwN SOYAWN 
gov rd mapdy Gupiaua €iC OCMHN EYWAIAc Kat evwdiagoy nuaoy Td dvocddes 
10 ris Wuyis xal rod odparos xal dyiacoy nyas ry dywaoriucy Suvdpes Tov may- 
ayiov gov mvevpatos’ ot yap e pdvos dyos 6 dyid{ww cai dya(spevos xal 
rois morois peradcddpuevos, xal mpéres cor 7 Sdfa ow To avdpxw gov arp 
kai r@ mavayip cai dyabe Kal (worom cou mvevpart viw cal dei Kai eis Tovs 
aiavas trav aldvey. apny. 
15 eb Tis lvaptews 
Evepyéra BaciAcy TON AIDNWN Kal THS Krivews drdons Onmoupyé, mpdadefat 
mpoowvedyv oot did Tov xpioro wou Thy éxkAnciay Gov, éxdory Td cuudépor 
exrAnpwooy, dyaye mavras els reXecérnta xal agious nas anépyacat Tis xdpiros 
Tov dyiagpov gov ETICYNAPWN HMAC €y TH dyia wou KaOodtxy Kal drooroky 
2OEKKAHCIA, FIN TIEPIETOIHCW To TIMI almaTI TOU povoyevols gou viov, Kupiou 
3€ nal ceorjpos nay "Incod Xpictoy ped’ od ebdoynrés ef xal dedoacpevos 
oiv rp rravayip cal ayabe xai (wormo cov mvevpare viv Kal ael xal eis rovs 
aidvas ray alovey. dun. 


(PREPARATION FOR THE ENTRANCE) 
25 ‘O Sdxovos 
“Ere rou Kupiou denbapev 
5 lepevs edxay rod Ouypdpatos rijs elod8ou ris cuvdfews 

‘O Gcds 6 mpoodefdpevos "ABEA ra 8Hpa, Nae xat "ASpady rhv Ouciay, "Aapay 
cal Zayapiov rd Gupiaua’ mpdodeba cal ex xeipds nuav trav duaprwAdy rd 
30 Oupiapa rovro els Gop evwdias Kal ddecw trav duapridy joy nal mavros 
rov ao’ gov’ Gre evAoynuevos Umdpyes Kai mpémet coi ny 8dfa r~ Tarpi cai 
TP Yip cal rp dyin Lvevpars voy nai det xal els rovs aidvas ray aldyey. any. 

5 Stdxovos 

Kupre evAdynooy 
35 5 lepevs drrevxera: adrd 

‘O xuptos Kal beds nay ‘Inoovs Xpiords 6 Oc’ dwepBoAnv ayabdérnros «at 
dxaracyeroy Epwra oravpwbels Kai Adyxy Kal HAots mapHvat py araynvdpevos, 
5 rhv xpudiay nai emipoBov raurny rederny CIC ANAMNHCIN alwviay nuly éxrevn 
mapagxdpevos, evAoynoas thy €» Xptor@ apxidiaxoviay gov xal evAcynoat 
40 THY eixotoy nudy Kal dvrehas rehawoeey THY TapdoTacw THs AEroupyias 


The Liturgy of St. Sames 


33 


hud raurns ty apary atrov evomAayyxvig wiv cai aei kai els rovs aldvas Tray 


“O Kypioc eyAorucal xal déimoa: nas cepadixes 8wpodopnaa xal mpoogoa 
THY woAVUpMTOY poy TOU évOeacTiKoU Kal rpicayiou Tp averdeci Kal tweprAnpe 


alover. apuny 


oe 


dpny. 


dons THs dyacrinns redecérnros vir kal del Kal eis rovs aldvas ray alwver. 


«MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


Efra dpxera: & dpxuidxovos tv rh 
elo b8ep 

“O povoyeris Tids xai Aéyos 
rot Ocot dOdvaros brdpxov, 
xaradeédpevos Sidr} perépay 
caornplay capxwoOjvat éx Tis 
dylas beoréxov Kail de:rrapbévov 
Mapilas, drpémras évavOpwr7- 
cas oraupwbe’s re Xpiocre 6 
Ocds Oavdro Odvarov rarjcas, 
els oy THs dylas Tpiddos ovr- 
dofafopevos r@ IIarpi xai ro 
dyio Ivebpati, cdoov Hyas, 


*O lepeds A€yau ri eb ravryy dowd 

TOV BUAGv fs 100 Gvoracryplou 

“O Oedc 6 nantoxpdétwp dé mefadw- 
nymoc Kypioc 6 dovs nuiw eicodon els 
ra dyia TON Afiwn dia ras émdnpias 
TOU povoyevous Gov viov, Kupiou 8¢ xal 
Geod xal cwrnpos jay Inco’ Xptorov" 
ixerevopey xal mapaxadovpey ray ony 
Gyabdrnra emedi EmpoBo! Kai ENTPO- 
MO! ECMEN peAAopres mapecTdvar TH 
dyip cov Gvotacrnpig, éfardoredoy 
ep npas 6 eds thy ydpw cov rh 
ayaOny Kat ayiacov jay ras Wuyxas 
cal ra odpara kal rd myevpara xa 
GAAolwgoy ra Ppoyvnpata yor mpds 
evoéBeray iva €y xabapp cuveddrs 
mpoopéepw@pey wot Apa AOMATA KapTre- 
para cic ADETHCIN Tay nLerépewy mAnp- 
peAnpdrey cai els Dacpdy savris Tov 
aod gov’ ydptre Kai oixreppois Kai 
drravrOperia rou povoyevots cov viowv 
pel ob etdoynrds ef els rods alavas 
Toy aidvey. apuny. 


Merd rd eloreAOeiv els 1d Oucracriprov Aéyar 5 Lepeds 
Elpyvn waéow 
5 Aads 
Kai 7@ rvebpari cou 
8 lepevs 
‘O Kuptos evdroyjoat mdvras pas Kai dyidoa énl ti 


wn 


30 


35 


5 


10 


15 


20 


35 


3° 


34 


The Syrian Rite 


eiaddp Kai lepovpyia trav Oelwv Kai adxpdvrov pvornpiov Kai 
Tas paxaplas wuyds dvanmatevy peta dylov Kal dixalov ri 
avrod xdpitt Kal giravOpwriag viv Kai dei nal els rovs 


ai@vas Tay alovey, apunv 
elta Aéya 5 dpyBrdxovos cuvamrrhy 

"Ev eipyvp rod Kupiov den6a- 
fey 8 Aads 

Kupte €dénoov 

‘Trip ris dvwbev elpqvns Kal 
Ocod piravOpwrias kai cw- 
Tnplas Tov yuyav hyo 
rot Kuplov denddpev 

‘Trép ris elpnyns rob ovp- 
mavTos Kéopou Kal évdcews 
nacav Tév adylwy toh Oecd 
éxkAnoi@y tod Kupiov den- 
Oapev 

‘Yrép cawrnpias Kai aytidy- 
ews Tay dolwTdrav TaTe- 
pov nyuav “Iwdvyov rot 
dytwrdrov marpidpyov Kai 
BeodovAov Toi KabodKob 
apxemiokétrrou, tavrTds Tob 
KAfpou Kal Tob didAoxpio- 
Tov aod tot Kupiov den- 
OGpev 

‘Trip adécews tav duaptiov 

avyxopnoews mAnp- 

peAnpdrov yay Kat rob 

pvoOnvat huads ard mdéons 

Or\ffpews dpyiis 

kat dydyxns Kal érava- 


’ 
Kat 


KivOvvou 


cal & lepevds Erevxerar dmxArépevos 


Orktipmon Kal €AEHMON, 
MAKPOOYME Kal TIOAYEAEE Kal 
BAHOiné Kypie, EmriBAEWON €2 
éTOIMOY KATOIKHTHPIOY Coy Kal 
EMAKOYCON Hav TOY oop ikeT- 
@y kal pfcal HMAC ATO TayTos 
metpacpod diaBorKob TE Kai 
avOpwrivov Kai pi) amocrnons 
ad tpov thy atv BofOeay 
pnde Bapurépas rijs hperépas 
duvdpews madeias éemaydyns 
Hpi? Hes yap ovx ikavol 
mpos TO vikav Tad avrinin- 
rovra, od dé duvards ef Kv- 
pte els 7d odfew ex mdvTov 
Tov évayTiwpdTrov’ cacoy 
npas 6 Beds ex trav dvayepav 
ToU Kdopov rovrov KaTa Tijy 
xpnorérnrd cov Sims eiced- 
Oévres EN KaBapd cyNelAticer 


mpos Td dytéy cov Ovatac- 


Thpioy Tov pakdploy Kai 
Tptodytov duvoy adv tais 
2 9 

émoupaviais duvdpueciv a- 


Katakpitws avaréumropév cot 
kal riv evdpeoréy got Kai 
Oelay émiredécavres AeELTOVp- 


The Liturgy of St. Fames 35 


ordoews €xOpav toh Kuplou § yiav xarafimbopev rijs alwviov 
den baer (ons 
Ts wavaylas dypdvrov tirep- 
evdégov evrAoynpévns dec- 
vrolyns tpav Oeoréxov Kal . 8s 
aeapQévov Mapias, too 
aylov ’Iwdvvouv rod évddgou 
mpopynrov mpodpoyov Kal 
Bamniorod, trav Oelwv xai 
maveuphpov drooré\wr, év- 10 
Séfeov mpodpntay Kai aOdo- 
g@bpov paptipey Kal mév- 
Tov tov dylwy Kal dixalov 
pvnpovedowpev Sas evyais 
avTrav Kai mpecBelas of 15 
advres éAendapev 
éxdovynors 
ért Srioc ef Kvpie 6 Oeds pay Kai én Srioic KatoiKeic 
Kai émanattayH Kal col tiv ddgav Kai Tov tpicdyov opuvov 
dvaréunoney TG Ilarpi xai r@ Tip cai re dylo Wvedpare 20 
viv kal del kai eis rods alavas TéY aidvor 
& Aaés 
Apiy 
cai of WdArat Tov tprod yrov 
*Arioc 6 Gedc, arioc icyypéc, 4rioc dOdvaros an 
éXénoov Wuas, 


(THE LECTIONS) 
0 lupevs 
Eipjvn maow 
5 Aads 30 
Kai r@ avetpart oo8 
D2 


36 


The Syrian Rite 


Ot dvayvaorTa. MPOKEIMENON. 
Kal AMOXTOAON. 


‘O wédrys 13 AAAHAOYIA. ' 
*O lepevs edxiv rod Ouptdparos mpd rod edayyeAlou 
5 [ol 1m memAnpwpéve mdons evwdlas Kal evddpoodvns 
Kupie 6 Beds tay &€ av S8édaxas spiv mpordépopév coe 7d 
Ovplapa otro’ avadndbito 8) dsebucOa evdmidy cou Ex 
mevixpeov huav yepav els rd Eyiov cal dmepoupdvidy cou 
6voiacriptoy eis dapiv evwdlas, els Adpeow Trav dpapriav 
10 Rudy Kai eis Dacpdy Tob Aaob cou’ ydpitt Kai olkrippois Kal 
piravOpwrlg roi povoyevoids cov viob pel’ od evrdoynris ef 
odv T@ travaylp Kai aya0@ Kai (woroip cov mrevpari viv 
kai det xal els rods aldvas Trav alévev.] 


“O Sidxovos 
13 Eiopev mdvres Kvpie €dén- 
oov 5 Aaéds 
Kupte €\énoov 
Kypié tanTOKpATOp 0 8€0C TON 
TIATEPON HM@N Oeducdd cov 
20 = ETTAKOYCON 
‘Trtp tis dvobev elpjyns Kat 
THS cwrnpias Tay yuyov 
hpov tod Kupiouv denbapev 
‘Trép tis elpnyns rod otp- 
25 wavros Kécpou Kal évd- 
cews Tacav Tay dylwv Tob 
O08 ExxAnotav rod Kuplov 
denbaopev 
‘rtp cornplas Kal dyridy- 
30 «ews Tod dyiwrdrov thyov 
"Iwdévvov matpidpxov, way- 


O lepeds ety hv mpd 700 ebayysAlov 

"EAAaMyON EN TAC KapAiatc 
HMON DirdvOpwre Kipie 7d 
THS Cis yvaoews aKyparoy 
ges Kai toyc THC AlaNoiac 
fpav didvorgoy dmeadmoyc els 
Tiv Tay EvayyEXLKOV Gov Kn- 
puypdrwv Karavénow: evbes 
hpiv Kal tav paxaplov gov 
évtodav pbBov iva tac capki- 
KAC EmlOyMiac KaTaTarnoavres 
MVEVLATIKHY TrodiTElay peTeEd- 
Oapev, mdvtra mpos evape- 
oTnow Kai gpovodvres Kai 
 paTTOVTES 


The Liturgy of St. Sames 


Tos ToD KAfpou Kal Tob dido- 
xplorov Aao& Sebpe6d cov 
émdxovgoy 

“Trtp rod pyceAna dyads dwd 
TACHC @Aiyewc dprfic Kiy- 
Sévov Kai AndrKHc, aly- 
parwolas, mixpoh Oavdrov 
Kal Trav dvomiay Hpyav 8eb- 
peda cov émdxovooy 

‘Tatp rob meptecratos aod 
kal dmexdexonévoy 7d rapa 
gob mAobo.oy Kai péya ae- 
os ixeredopév oe omdayy- 
vicOnri Kal édénoov 


évri 100 "EXénooy hyas 6 Oeds 

| roOro 

acon 6 Beds TON AON COY Kal 
EYAOCHCON THN KAHPONOMIAN 
coy, émioxéwa: tiv Koopéy 
gou én éAéel Kai OiKTIPMOIC, 
YYWCON KEpAC xXploTiavay 
tf Suvdpe toh riplov Kat 
(worro.op oraupov, Ti) mpec- 
Beia rijs mavdyvou evdoyn- 
pévns Seorolvns pay Geo- 
téxov, Toi mpodpdpouv xal 
tay dwoorbkwy oouv Kai 
wdvrov Toy dylwy cov ixe- 
revopév oe trodvédee Kupie 
érdxovoov ipav Seopéevov 
cou Kai éXénooy 


37 


10 


20 


25 


30 


38 The Syrian Rite 


5 Aads 
Kupie €dénoov 
éx tplrov 
exeovnors | 
sad yap el 6 evayyedopis Kal 6 gwricpés, cwrip Kal pvAat 
TaY Wuyxdy Kal Tay copdrov tpaov 6 Oeds cal 6 povoyerfs cou 
vids kal 7d wrveDpd cov Td travdytov viv Kail del xal els rovs 
aiavas Tay aldvey 
é Aaéds 
10 "Apny 
5 dpxiitdxovos 
IIpicxopey ri dyig dvayvdce 
b lepets 
Eipynvn raow 
15 & Aaés 
Kai 76 mvevpart ood 
5 dp Btdxovos 
“Op0a dxovcoper Tob dylouv evayyedlou 


TO EYATEAION 


20 wal perd rd edayyéArov 5 lepeds 
Elpijvn cot 
5 Aaés 
Abga co Kupie. 


(MASS OF THE FAITHFUL) 


25 (THE PRAYERS) 
*O Btdxovos ‘O lepeds dredxerar ottws 
SxorAdowpev Exrevas ‘O évnxnoas hpas Beds re 
& abs Oeid cov Adyia Kal cornpia, 


Kvpie €Xénoov § gpadricov ras yuyas huey tov 
30 Ev elpnyvp tot Kupiov dena- dpaprwrdar els tiv trav mpo- 
pev avayvacbévroy kardAnyw os 


The Liturgy of St. Fames 39. 


‘Trip ris dvobey cipyyns kal mA MONON Akpoatac dOyvat 
Ocoh piravOpwrias kal co- Tov mvevpaTiKoY gopndtov 
Tnplas Tay yuyav hpav rob ~dNAd Kal mnointac mpdfeov 
Kupiov denbdpev dyabeav wictw petepyopévous 

‘Trtp rijs elpfvns rob chprav- dyvtrovdov, Blovy dueptrov, mo- 5 
Tos Kéopou Kal évooews Tra- RrTelav dvéyxAnTov 
cov trav dylov tobi Oeob 
éxxAnoiwoy tod Kupiov de- 

Oepev 
‘Lrtp cornpias Kal dvtiAnweas Tod dytwrdrov hpay ’Iwdvvov 10 
mwatpidpyxou, tavrés Too KAjpou Kal Tob didoyxplorov Aaob 
tod Kuplou Senbapev 
‘Trép adécews dpaptiav hypey kal ovyyophoews wANppEANE- 
drov kai Tob pucbjvat tpas dd mdons OrAtpews épyis 
xwédtvouv Kal advdyxns Kal éravaordcews éyOpav roi 15 
Kupiou dendapev 
Tiv jpépay macay redelay dylav eipnyixiy Kai dvapdprnrov 
of mdévres rapa Tob Kupiou dtedOectv airnodpeba 
5 Aads 
IIapdécyov Kvpte 20 

“Ayyedov elpnyns, mordv ddnyéy, GvAaka TaY Wuyav Kal TOY 

cwopdroy pay mapa tol Kupiov airnoopeba 

Svyyvépnv cai &deow trav duapridv Kal tov mAnppEANpaTOY 

hav mapa tol Kupiov airnodpeba 

Ta xara xai oupdéporvra rais yuyais huav cal elphyny TO a5 

Kéopm mapa Tob Kuplou alrnodpeba 

Tov drédoirov xpébvov tis (wns hyev év elpivy Kal dyteig 

éxrekéoat mapa Tob Kupiov airnodpeba 

Xpioriava ta TédAn Tis (was hav dvddvva averraicyvvta Kai 

KaAiy amodoylav riv eri rob poBepob cai dpixrot Byparos 30 
Tob Xpiorod airnowpeba | 


40 The Syrian Rite 


Tis wavaylas dypdvrou drepevdbfou Seomoivns tyuav Oeordxov 
kai derapOévov Mapias, toi dyiouv ’Imdvvov rob évddéou 
mpodhrov mpodpbpou Kal Bamriorod, tov Oelov Kal mravev- 
g¢iypov droorbdov, évddgov mpodnrav Kal dbdAo0gbpav pap- 

5 Tipwy peta mdvrov tov dyloy nal dixalov pynpoved- 
cavtes éavtods Kai adAnAous Kal macay Ti (oy hor 
XpiorgG TH Oc trapabdycba 

& Aabs 
Soi Kvpre 

10 exdevyors 

év XpiorG@ “Inooh rG xuplo hpav ped’ ob edroynris ef ody 

TO travayle Kat aya0@ Kal (word cov mvetpart vov Kai 

dei cai els rods aldvas tay alovery 


Eipnyn waow 
5 Aads 
Kai 76 rvetpari cob 
20 5 Stdxovos 
Tas xegparas hua ro Kupio crivopev 
5 Aads 
Zoi Kipre 
8 lepeds tmedxeras Adywv 
25 MAéowora (worot Kai trav dyabav yxopnye 6 Sods ois 
avOparrois THN mMakapian EATTIIAA TAS Al@Nioy ZwWHC Toy KUpLOY 
juav Inoody Xpioréy. xaragtiwoov tds én dpiacm® Kal rabrnv 
co. tiv Oelav emredécat Aetrovpyiay els dwébAavow Tis 
perAdAovons paxaplornTos 
30 éxddvyors 
Srws bd Tol Kpdrous cov mdvrore hudatrépevar Kal eis as 
adnbelas ddnyovpevoe col tiv ddfav Kai tiv edyaptoriay 
dvaréunopev r@ Ilarpi kcal 7G Tip nai re dyio Tvedpar 
viv xai dei kal els rods alavas tay aléver 


The Liturgy of St. Fames 


3 Aads 
"Apiy. 


4! 


{THE GREAT ENTRANCE) 
‘O &dxovos 
My ris Tov KaTnxoupévoy’ ph Tis Tey dpuntrov’? ph Ts 
Tov p? Svvapévoy piv ovydenbivat 
‘AdAfAous érlyvore: ras O8pas’ dp0o0l wdvres, 


*O dpx Brdxovos 
“Et rob Kuplou Sendaper 
b lepeds etxiv ro0 Gupidparos 


Aéomora mavroxpdrop BaciAe? tric AdzHc 6 Ocdc 6 € 


> 4 % 


ide TA 
TIANTA TIPIN FENECEWC AYTON, AUTOS Wa peor Hiv ey TH dyla dpa 
ratry émixadoupévars ce Kal A¥Tpwcar Has dd aloydvns 
Twrapantwopdtrov, Kdé0apov huey tov votv xal ra gdpovfpara 
amd piapav émOupid@y Kai xoopixns dadrns xai mdéons &a- 
Bodixijs évepyelas xai mpbadegas Ex xetpds hay tov duaprwAGy 
76 Ouplapa robro as mpocedé~m riv mporpopav “ABed xai Nae 
kai Aapoy cai Sapov)d kai wdévrov trav dylwv cov, pydmenoc 
pas 410 TANTOC TONHPOY Wpdyparos Kal CWZWN Eic TO WavTOTE 
qaperreiy kal mpooxuveiv Kal dofdéfew oe tov Ilarépa nai roy 
povoyevy cov vidy Kai Td mveipd cov 7d mavdytoy viv Kai dei 


Kai eis Tovs ai@vas tev aidvey, dun 
Kal dpxovrat: of dvayvaora Tob “O lepeds elodywv ra Syia BSpa Afya 
xepouPurcd viv ebx iy tavrny 


Stynodrw n&ca cdp? Bporeia 
Kal oTHT@ META OOBOY kal 
Tpomoy Kat pndey yiivoy ێv 
éauti Aoy:féc Ow, 6 yap Baci- 
AeyYc TON BactAeY6nTON Xpic- 
ros 6 Oeds tuav mpoépyerat 
ogaytacbjvar Kai SoOjvar els 
Bpaow Trois morois, mpon- 


‘O Oedc 6 C€dc HMaN 6 rdy ot- 
pavoy dproy rnv tpodny rov smavros 
KOO LOU Tov KUpLoY NuaoY Incovy Xpiorov 
€ZaNOCTEIAAC CWTHPA Kai AYTPOOTHN 
Kat evepyérny EYAOPOYNTA kal dy:dfovra 
npas’ avrdés evAdynooy thy mpdbeow 
raurny kal mpéadeEar avriy els rd 
trepoupandy cov Gvo.acrnpioy, pynpd- 
yevooy ws ayabes Kai diravOpwros roy 
mpoceveyxavray kat &’ obs mpoonyayor 


5 


10 


30 


cai nuas axaraxpirous Scapudafoy dy ry 35 


42 The Syrian Rite 


yodvrat dt rovrou of xopol ray lepovpyig ré» Ociav cov puornpias’ 
Src ryyiaora nal 8e8d£acrat rd rdvrepoe 


, cat peyadorpenés 6vopd cov rou Larpds 
kal éfovolas, rd modvéupara ai rod Yiow nai rod dyiov Lveiparos 


xepouBin nal ra éfamrépvya vi cat del xai els rovs alévas ray 
5 cepagip ras dwets Kadvmrovra =" | 

cai Bodvra tov Spvov ’AXAn- 

Aovia 


dyyéhov peta mdéons dpyis 


& lepets 
Eipyyn raow 
10 3 Aads 
Kai 76 mvedpar cob 
3 Stdxovos 
Kupue evAbynoov 

8 lepets 
15 EyAorutoc 6 Oedc 6 eYAor@n Kal dy:dfwov mdévras timadc én 
Ti mpobéca trav Oelwy Kai dypdvrov pvornplov Kai ras 
paxaplas yruydas dvamatev pera dylwv Kai dixalov viv Kai 

dei xai els rods aidvas rav aldvey, 


(THE CREED) 
. 'O dpyiSrdxovos 
"Ev coglg mpicympev 

dpxeras & lepevs 
TItoretw els Eva Oedv Ilarépa mavroxpdropa mroinrhy ovpavod 
kal yjs dpatav te mdévrwv Kat dopdrwy, Kai els Eva xbptov 
a5 Inooty Xptorév tov vidy roi Qeot rdv povoyerh roy éx Tov 
Tlarpis yevvnOévra mpd mdévrov tov aldvav, gas éx garés, 
Gedy arAnOuwdv ex Oeoh adrAnOiwot, yerynOévra ov monbévra, 
dpoovotoy T@ Ilarpi: &’ ob rd wdvta éyévero’ Tov &’ hyas 
rovs dvOpeérous kai did Tiv huerépay cwrnplay KaredOdvra ex TOY 
30 ovpavaw Kai capxw0évra éx IIvetparos dylov xai Mapias rijs 
wap0évov kai évavOpwryncavra, cravpwbévra re brép hydy eri 
Tovriov TIiAdrov kai wabévra cal ragévra Kal dvactdyra TH 


The Liturgy of St. Fames 43 


tpirn hpépe ard ras ypaddas xai dvedObvra eis rods odpavods 
kai xade{épevov éx Sefiav rob Ilarpds cai mddw épydpevov 
pera débfns xpivat (avras Kal vexpovs’ ov rhs Baotdelas ovK Eorat 
téXos. Kal els rd IIveipa rd Lytov 7d Kiptov rd (worotdy 7d 
éx Tob Ilarpds éxropevipevoy 73 odv larpi wat Tid cvpmrpoo- 5 
xuvotmevoyv Kai cuvdogafépevoy 7d Aadrjoav dia tev mpopnrarv. 
eis piay dylavy KaOoXxhy Kal admooroAKhy éxxAnolav’ dpo- 
oye ev Bdrriopa els Adeow dpaptidv’ mpoodoxs dvdoracw 
vexpov Kal (ony toi pédAovtos alavos. aun, 


(THE KISS OF PEACE) 
Kal déwedxerar xAlvas rdv atx éva 


“O ndnton Beds cai aectiédtuc dfiovs huds dwépyaca ris 
épas tatrns rods dvaftlous girdvOpare iva xabapevovres Tantdc 
AdAoY Kal wéons {TroKpicewc évmOaGpev dAAHAOLS To THic eipHNHC 
Kai tric drdmHc cyndécum, BeBatotpevot TO rH ons Oeoyvwotas 15 
dyiaop@ dia Tob povoyevots cou vioi, xuptou 8 xal cwripos 
Hpav “Inood Xpiotod pe# ob evrdoyntds ef ody 7O mwavaylm nai 
aya6G Kal (woro@ cov mvevpatt viv cai dei nal els rovs 
aiavas Tov aidvey, dyny 

& dpxStdxovos 20 
ZT@pev Kahos 
"Ev elpqvy tobi Kupiov Senbaper 
5 lepevs 

“Ort Oedc eiprinnc €A€ous dydans oikTipm@n Kal piravOparrias 
trdpxets Kai 6 povoyeyns aou vids Kal 7d mvetpe cov 7d 25 
wavay.ov viv Kai dei cal els rods aidvas Tay aldyov 

& Aads 
Api 
& lepevs 
Eipnyn waow 
3 Aads 
Kai r@ mvevpart cob 


30 


44 


The Syrian Rite 


3 dp Bcdcovos 
Ayannowpey &AAHAoYe EN MiAHMaT! Arig. 


(INCLINATION ) 
Kal wéAuv 


5 Tas xepards hav r@ Kuplo xrX\lvouev 
3 tepeds dmuchivépevos Abya: rijv edy av Tavryy 
“O pbvos Képios xai éXefpov Beds trois KAlvovcr rods éavray 


avyxévas évamrioy tot aylov Ovotacrnplouv Kai éemi{ntodor ras 


mwapé cov mvevparixas Swpeds éfamdoredov tiv ydpw cov TH 


10 dyaOhy Kal eYAdrHcon mwévtas HimMdc EN TIACH EYAOTIA TINEYMATIKH 
Kal dvadaipérm, 5 én YYHAOIC KATOIKON Kat TA TaTEINd Eopan 
éxddvyors 


5rt ainetén Kal mpooxuynrdv Kai YmepéndozZon vmdpxet Td 


mavdytov Onomé gov Tot ITarpds xai roi Tiod cai rob dylou 
15 IIvedparos viv xai dei Kai cic Toye ai@nac Tay aldver, 


{OFFERTORY PRAYERS) 


*O Brdxovos woret KaloAucty cuvarrhy 
"Ev elphyn rod Kuplov den6a- 
pev 
20 & Aabs 
Kipie éXénoov 
Saoov ehénooy olxrelpnoov Kai 
StapvrAafoy pas 6 Geds rij 
of xapcre 
25‘ Trep tis avobev elpyvns Kal 
Gcob giravOpwrlas cal ow- 
Typias TOV Yuyay hay Tob 
Kupiov denbapev 
‘Yrtp ris elphyns rob ovp- 
30 mwavros Kéopou Kai évocews 
Tacay tTav dylwy rob Geb 


*O Sdxovos 
Kupte evAdynoor 
& lepevs 
“O Kuptos evAoynoet cal cvvd:axoy- 
cet raow nui Tp avrov ydpitt Kai 
prravOpenia 
wal wdAtv 
“O Kuptos ebrdoynoet cat dflous woin- 
wet THS MapacTaceews TOU dyiov bvo.ac- 
tnpiov mayrote viv Kal ael xai els rovs 
aiavas réy allover 
kat wdAcv 
EyAorutoc 6 Oedc 6 EYAOFON kai 
dytd(oy mdayras HMAC éml ty) Tapacrace 
nal lepovpyiq tev dypdyrey avrov 
puornpioy viv kal del cat els rovs 
alavas ray alover. 


The Liturgy of St. fames 


éxxAnotav rob Kupiov de- 
nOopey 
“Trip tijs dylas xaboXcxijs Kal 
amooronKys éexxAnolas Tis 
dnd yiis [mepdrov] péxpe 
TOY mwepdtroy aurns Tob Ku- 
piov denbapev 
‘frép tav eiocBeotdérwv kai 
Geoorénrav bp00débfov hyadv 
Baoiréoyv, rravrés Tob mada- 
tlov Kai roi orparorédov 
aitav, Kal tis ovpavébdey 
BonOeiac ckénuc Kal vixens 
avrov rod Kuplov denbapev 
‘Trip tis dylas Xpiorod rob 
Oeot thyav midAews Kal ris 
Bacirevotons, méons mb 
Aews xal ydpas Kal Tov 
dpbodb~wy mlore olxotyrwy 
év avrais toh Kupiov de- 
nOepev 
‘Tirtp trav naprogopotvrwy Kai 
KadXNepyovvray ev Tais 
dyiais rod Ocob exxAnaiais, 
penynpévay Tov TevnTov 
xnpov Kal dpgdavav, févov 
Kal émideopévwy, Kai Tov 
hply 
pynpovevery avtay ev Tais 


évretAapévoy ore 
mpocevyais Tol Kuplov de- 
nOaper. 

‘Trep ray év yhipg Kai dédvva- 


45 


Etra odpaylia ra 8Apa 8 lepeds cal 
lordépevos Aéye nad” daurdv otvTws 
Aoza én yyictoic Bed xai Eni ric 
cipHNH, EN ANOPOTOIC EYAOKia (de tpl- 
rou) Kypte Ta yelAH moy Anoizelc Kai 5 
TO CTOMA MOY ANALreAcl THN AINECIN 
coy (é& splrov) TTAnpweHTw TO cTOMa 
moy ainecewc Kypte, Omwc YMNHCO THN 
AGZAN COy, GAHN THN HMEPAN THN ME- 
radonpereian (de tplrov) rov Ilarpds. 10 
Guny. Kal rov Ylov. dyny. xal rov 
dyiouv IIvevparos. apyny. viv cal dei 
xal els rovs alavas réy aléver. duny 
wal druchivépevos évOev cal évOev Aéya 

Meradynate TON Kypion cyn Emoi Kai 15 
YY@CWMEN TO ONOMA AYTOY EN TO ayTO 

nal dwroxplvovras 

TIneyma 4rion éneAcycetat éni cé Kai 
Aynamic ‘Yyictoy €mcKiacet coi 
elra dwdpyxeras Tov etx dv ris mpoaKo- 20 

prdiis rod "laxeBou 

‘O émaxeWdpuevos yas év déet Kai 
olxrippois Séorora Kupte xal xapiod- 
pevos mappnciay nul Trois ramevots 
kal auapredois xal avafios Sovdas 
gov mapecrdavat rq ayiy cov bvctac- 
THpip Kal TPOCdEpEIN wor THY PoBepay 
Tavtny Kai avainzaxroy Guciay Yep rey 
nuerépay duaprnuaray Kai TON TOY 
Aaoy APNOHMATWN® érriBdeWow én’ ene 30 
TON 4yPEION AOYAON Gov xal efdrepdy 
pou ra maparropata Oia THY oN ev- 
owdayxviay kai KABAPICON pov ra xeiAn 
kai rn» xapdiay And TANTOC MOAYCMOY 
CapKOC Kai TNEyMaTOC Kal amdéoTnoor 35 
dn’ duo mdayra Noytopdy aicxpdy re 
kal douveroy Kai ixdywody pe TH AyNA- 
MEl TOY Tavayiov Gov TINEYMATOC éis 
rhv Aeroupyiay ravtny Kai mpdadetai 
pe dia thy dyabdrnra cov mpoceyyi- 4° 
(ovra rp dyip cou Ovotacrnpip Kai 


5 


10 


15 


20 


35 


3° 


46 


pla 8vrwv vocotvrov Kap- 
véyT@v Kal TON U1rd TINEyMd- 
TON A&ka@dpTW@N ENOKAOYME- 
NON, THS mapa Tob Oeob 
raxelas idcews kai cwrnplas 
avrav Tob Kuplov denbapev 

‘Trip trav év wapbevig xa 
dyvelg kal doxjoe Kal év 
ceny@ yd Stayévrov Kal 
TOY EN GPEC! KAI CTTHAAIOIC 
Kal Taic Omaic THc fic @yavt- 
(opévoy dciwy marépoy re 
kai @deXdav rod Kuplov 
denOdapev 

‘Trrép mrebvrwv ddotrropotyrav 
fevirevévtoy xpioriavev Kal 
Tov év alypadwolas Kai 
éfoplais Kai év gvdaxais 
kai muxpais SovAclats by rwv 
adegav hyav, elpnvixns 
éravédou avtay tot Kupiov 
den bape 


‘Trép tay mapéyrwv Kal cuvev- 


Xopévov Huty ev TavTn TH 
ayia dpe kai €v rravti Katp@ 
mwarépwv te Kal ddedday 
pov, otrovdns Kapudrov Kai 
mpobuplas avtay rob Kipiov 
den bape 

Kai trép waéons yuyxis xpio- 
riavis OA:Bopévns kai Kata- 
aovoupéevns, EA€ous Kai Bon- 


The Syrian Rite 


ebddxcnooy Kupe Sexra yeréobar ra 
mpocaydépueva oot raira bepa oa raw 
nuetépwy xetpav cvyxaraBaivey rais 
éuais adoGeveias xal mi ATOppIVHC me 
and roy mpocwnoy coy pyde BdedvEy 
Thy éuny avafidrntra GAN’ ENEHCON ME 
KATA TO MEefa EAEOC COY Kal KaTAa TO 
TAHOOC T@N OIKTIPMN COY srapeveyxe 
TA ANOMHMATA MOY (a dxard«piros 
mpoceAOay KATENWTION THC AGEHC cov 
katafiwoe Tis oKémns TOU poroyerois 
gov viot kai ris eAXdpWews rov 
mavayiou Ilvevparos Kal 7 &@s AOYAOC 
AMAPTIAC ATIOAOKIMOC FEN@Mal GAA’ as 
8ovA0s ods EYpw yApin Kai EAEOC xal 
Gdeoww duapriay évomidy cov xal EN 
T@ NYN Kai EN T@ MEAAONTI AIG@NI Nai 
Séorora TaNTOKPATOp sravroduvape 
Kypie eicaxoycon Tic AcHCewC MOY’ ov 
yap ef 6 TA manta ENEpran EN TCI Kal 
THY mapa cov mayres émi(nrouper emi 
maot BonOeay re cat avriAn uw xai rou 
povoyevois wou viot cat rov ayafov 
kai (word cai dpoovoiov vevparos 
vow kal eis rovs aiavas ray aldvoy 


wai dmouvarre tiv ebxiv Travryy 

‘O Oeds 6 Ald TIOAANN Kal 
Gdarov giravOpwriay ézano- 
CTEIAAC TON MONOFENH GOV YION 
cic TON KOCMON ya TO TreTTAANH- 
MENON €TTANACTPEYH TIPOBATON™ 
ft} Grrootpagiis has rovs dpap- 
TwAODS eyxElpoivTds cou TH 
gpoBepg ratry Kal dvaipdxro 
6voig: oY rap Emi taic Atkalo- 
CYNAIC HMON TreTIOIbdTEC Ermey 
BAN emi tH EdEEI Coy TE dyad@ 
de’ ob 7d yévos Hav Trepimolti’ 


The Liturgy of St. fames 


Gclas Ocoi éemidcopévns, cal 

émiotpopis tay merdavn- 

pévov, wyteias taév dobe- 

volyTw@v, avapptcews To 

alyparérov, dvatatoews 
TOY TPOKEKOLNpevoy Taré- 
pov re kal ddeAgav rob 
Kupiouv SenOapev 

'Trép ddécews dpapridy kai 
ovyxwpiocews mAnppeAnpa- 
Tov Hav Kal vdirép Tob 
pvoOnvar hpas dard wdons 
Orivrews épyis Kiwddvou Kal 
dydyxns kal éravacrdcews 
€xOpav rot Kupiov 8en6a- 
pe 

’Exrevéorepoy imp evxpactas 
aépov, OuBpwv elpnyixay, 
dpdcwy dyabay, Kaper ev- 
gopias, Tedeias evernpias Kai 
Uirép TOY CTEANOY TOF ENIAY- 
Toy Tot Kupiou denbapev 

‘Trép rot eloaxovabijvat Kal 
evmpbadexrov yevécOar tiv 
Oénow Huav évdmiov rod 
cot ai rot karameppOjvat 
Huw wrovoia Ta EAén Kai 
Tovs oixrippovs avtoi rot 
Kupiou denbaper 

Tis mavayias dypdvrov wrep- 
evdé£ou evrAoynpévns Seomot- 
yns hpey Oeoréxov Kal det- 


47 


ixeredopev xal wapaxadoodpev 
Thy anv ayabérnra ina mi 
yévnrat eic karéxptpa TE Aa@ 
gov 70 oikovopnbey piv rotro 
m™pos cwTnpiay pvoripioy aAX’ 
eis efddAenpiy dpapriav, els 
dvavéwow yuyav Kal copd- 
tov, eis evapéotnow Tob Beod 
cai Ilarpés Kai 
piravOperla rot povoyevois 
gov viob ped’ ob evrAoynros ef 
adv TO tavaylp Kai dya0G kai 


ey €N€Et 


(morrol® cou mvevpart viv Kai 
dei eis Tods alavas 
irépa eixh 
Kupte 6 Oeds 6 xricas Hpas Kat 
dyayay eis tiv Cony ravrny, 5 Urodei- 
Eas npiy ddoyc els cwrnpiay, 5 yapird- 
Pevos nuiv ovpavioy pvornpioy dro- 
kaduy Kai GEMENOC Has Eic THY Ala- 
KONIAN TauTny EN TH AYNAMEI TOY 
mavayiov @Ov TINEYMATOC’ €YAOKHCON 
Séorora yevéoOat HMAC AlAKONOYC Tijs 
KAINHC Gov AlABHKHC, Aetroupyous Tay 
dy pavrwy gov pvotnpior, kat mpdodefat 
nas mpoceyyi{ovras rq ayip cov bu- 
Gtaornpip KaTd TO MANGOC TOY EAEOYC 
coy iva G£cor yevapeba rod mpocdepein 
got A@pa TE Kai Oyciac ynep re EayTON 


an 


Kal TON TOY Aaoy APNOHMATWN Kal dds 30 


npiy Kupie pera mayrés pdBov xai 
ouveronoews xabapas mpockopica oor 
THY TINEYMATIKHN TaUTHY Kal dyaipaKroy 
Bycian qv mpoode’duevos els rd Aytoy 
kal Urrepovpdmoy Kal yoepoy cov bvotac- 
THptov cic OCMHN €YWAIAC ayTiKardrep- 
Yor nui ry xdpy rov mavayiov cov 
mvevpatos® vat 6 eds éniSdewor 


10 


48 


The Syrian Rite 


wapbévov Maplas, rev dylov 
kal paxaplov Iwdvvov rob 
évddfou mpogyrou mpodpbpouv 
kat Barriorob, trav Oeiwv 
kai mavevgypwy arocrbdwr, 
Srepdvov rol mpwrodiaké- 
vou kai mpwroudprupos, Mo- 
céws ’Aapoy ‘HAlov ’EXto- 
calov AaBid AavyjrA Tov 
mpopnTay Kal mdvrov Tov 
dyiov cal Sixaiwy pynpo- 
vevowpev Sms evyais Kal 
mpeoBelas avrav of mdvres 
éXenbapev 


13 Kai uimtp trav mpoxepévoy 


~20 


Tiyplwy éroupaviwy dppyrov 
dypdvrav évddifov poBepav 
ppixrav Belov Sdpov kal ow- 
tnplas Tov mapeotaros Kal 
mpoogépovros avTa lepéws 
Kvptov rov Gedy ixerevowper 
é Aads 
Kupue €Xénoov 
éx tplrov 


Huds xal émide dwt Trin AOPIKHN AATPEIAN 
pay raurny cal mpdodeEa auriy as 
mpooedefw "ABeA TA AWpa, Nae ras 
Oucias, Mwcéwe Kai "Aap@n ras lepe- 
ouvas, LamOyHA ras cipuniKac, Aafid 
Thy peravoray, Zayapioy TO Bymiama® as 
wporede-eo €k xetpds TOY ayioy cou 
aroordAey rh» dAnOwiy ravrny da- 
rpelay ovres mpdadefas Kal éx yeipay 
Nay trav duaprwr\ey ra wpoxeipeva 
8apa ratra év t7 xpnorérnri cov xal 
dds enécOat THN TpOCHOPAN 7par 
EYTIPOCAEKTON HPIACMENHN EN TINeymaTt 
drip els €€iX\acpa rey nyerépoy mAnp- 
peAnudrey Kai TON TOY Aacy APNOHMA- 
TWN kal eis avaravow Tey mpoKexotun- 
véver Wuyey iva kai qyeis of rawewot 
kat duaprwdol cat avagsior SovAok cov 
xarafcwwbevres adddws Aetroupyeiy rep 
dyip cov 6bvatacrnpip AdBapew rv 
picOoy THN TICTON Kai dpONiM@N 
OIKONOMODN kal €YPOOMEN YAPIN Kai EAEOC 
év TH Hmepa TH PoBepa THc ANTaTIOAG- 
cewc coy ris Sixaias Kal ayabis. 

ivipa eb To0 Katamwerdoparos 

Eyyapictoymen co: Kypie 6 G€0c 
Huey Ori e8exas Huiy mappucian cic 
THN EICOAON TON ASIMN ou AN ENEKal- 
NICAC HMIN OAON TIPOCOATON Kai Z@CAN 
Ald TOY KaTateTACMaTOC THC CapKOc 
rov xptorov gov’ xaratimbévres ovv 
eloedOety els TOMON CKHN@MATOC AOZHC 
Coy ECW Te yereo Oat TOY KaTaTIETACMA- 
TOC cal TA Aria TWN APIWN Karorrevoas 
npooninropey 1] of ayabdérnr: 8éc- 
qrora €Aénoa Has éreid} EmpOBOr Kai 
ENTPOMO! ECMEN péAAOPTes rapecTarat 
tp dyip cov Gvotacrnpip Kai Tpocde- 
pein 1H» hoBepdy ravrny cal avaipaxroy 
Guciay ynép rev nyuerépwor duaprypa- 
Tey Kal TWN TOY AAOY APNOHMATOON® 
éfardoredov bd Geds Thy xapew cov Thy 
dyabijy nai ariacon nuay TAC YyyAC Kai 


The Liturgy of St. Fames 49 


TA CWMATA KAi TA TINEyMATA Kal dAAoiw- 

coy ney ra Ppovnpara mpds evoéBecav 

ta év xabape ouvedérs mpoopépwpev 

aot ddcoy elpnyns, Oycian ainecewc. 

éxbavanow 5 
éhéee kai piravOpwria toi povoyevois cou viob ped’ ob eddo- 
ynros ef odv 1@ ravaylo Kal dya0@ Kal (woroid cov mvetpart 
viv kai del kai eis rods alavas tev aldvor 
3 Aads 


"A BAY. 10 


CANAPHQRA) 
‘O lepets 
Eipyvn waow 
& Aude 
Kai ro mvedpart ood 15 
& dpxBcdxovos 
rape Kaos, or@pev evAaBos, crapev pera PbBov Oecd 
kai xatavifews: mpbaxopev tH dyla dvagpope [év] elpyvy 
T® Gem mpoogéepery 
& Aads 20 
“Endeov elpyvns, Ovotav alvécews. 
Etra & lepeds Emoipa rijy ety iv ravryy 
Kal ra mepixeiueva ty iepg ravry redery cupBodtcds audidopara roy alny- 
parey ayaxaduwas tyavyas jpyiv dvaderfov cal rds voepas fuar Ses rov 
Greprnrrov dwrds wAnpwcov Kal Kabdpac thy mreyxelay HuSy and Tanto 25 
MOAYCMOY CAPKOC Kai TNEYMATOC Gfiay arépyacat rhs HoBepas ravrns kal ppicrijs 
mapacragews’ Ort Umepevomrayxvos Kal éAenuwv Oeds imdpyes xal col rhy 
SdEav Kai rv edyapioriay avaréumopey rp arp) cal rp Yip xal ro dyin 
Tlyevpare voy xal det xai els rovs alavas ray alovey. 
(THE THANKSGIVING) 3° 
“O lepads Exuvet 
“H drdnn tof Kupiov xal Ilarpés, 4 ydpic to? Kypioy xai 
[Tiod] Kai W Konwnia Kal 4 Awped tof drioy TIneymaroc ely meta 
TIANTON LOY 
E 


50 The Syrian Rite 


& Aads 
Kai meta to? mNeymatoc coy 
5 lepavs 
"AN® ox @pev Tov voby Kai Tas KapAiac 

5 [8 Aabs 

” “Eyxopev mpoc rov Kupiov 
b lepeis 

Eyyapicticwmen 76 Kypiw)] 
é Aaés 

10 "AZION Kat Ofxatoy 


elra drevyera: 3 lepeds obrws 
‘Qs &AnOas d216N Ect: Kai Sixatov, mpérton Te Kai SpEIAGMENON 
ae aiNEIN Cé YMNEIN Oe EYAOrEIN oe mpooKuvely oe Sofodocyeiy 
gol eYyapicTeiIN TO TMcHC KTicCeWc GpatHc TE Kai dopdtoy 
15 Onpioupy@, 7@ Onoavp@ trav aiwviwy ayabev, TH NHrH THs 
zwrc Kal ris abavacias, T@ MANTWN Oe@ Kal aAecndtu, dy 
Duvovoly O1 OYPANO! Kai Ol OYPANO! TON OYPANO@N Kal Tca A AY- 
NAMIC AYTMN, HAIGC TE Kal CEAHNH Kal TAC 6 TON ACTPWN yOopbs, 
rH @dAacca KAI TANTA TA EN ayTOIC, ‘lepoycaAdm % étroypanioc 
20 TIANHYPIC, EKKAHCIA TIPOTOTOKMN ATIOCEFPAMMENDN EN TOLS OY pa- 
NOIC, TINEYMATA AIKAION Kal TIPODHT@N, yyyal HLapTvpwy Kai 
drrooréd\wy, drreAoi dpyayyeAot Opdnoi KypidtHTec Apyai TE Kal 
€Zoycial Kal AyNdmeic PoBepal, yepouBip ra woAvéupara Kal ra 
éfamrépvya cepadim & taic MEN Ayci wrépuge KatakaAytitel TA 
a5 Mpdcwra éauTay, Taic AE AYci ToYc MdAac Kal Talc AyciN imTé- 
MENA KEKPAreEN ETEpoc POC TON ETEPON AkaTamavoTols oTépacty, 
aovynros dofoAoyiats 
kxgavnors 
Tov eémtwixioy Opvov tric meradomperofc gov adzHc Aapmpe 
30 7 gory gdovra Boavra dofodoyoivra kexpardta Kal AéroNTaA 
& Aads 
*Arioc drioc &rioc Kypie caBawe 


The Liturgy of St. fames 51 


TIAHpHc 6 ovpayds Kal fi ri Tc AdZHC cou 
@cannd 6 év rois tylorots 
eyAorHménoc 6 Epydmenoc én 6ndmati Kypioy 
@CcaNNd 6 EN TOIC YYICTOIC 
5 lepevs adppaylfav rd Sapa Afya 
“Aytos ef, Bacile? TAN al@NWN Kal rdons d&y.oodvns Kpios 
Kai Sornp, aytos Kai 6 povoyerns cov vids 6 KUptos hpaor 
"Inoots Xpicrds a’ oY TA WANTa émoinoas, Eytov 8& Kal 7d 
avedpd cov Td mavdytov 16 épeynOn Ta MANTA Kal TA BACH 
gov toy Ocov* dytos ef mavroxpdrop mavrodivape dyabé 
doBepé eUomrAayyxve, 6 cupmrabys pédtoTa mwepi 7d mAdopa TO 
aby, 6 moijoas dnd Flic ANOpOTTION KAT EIKONA O7)Y Kai OMOIOCIN, 
6 xaptodpevos atr@ tiv tod mapadeicoy dmédavotv, mapa- 
Bdvra Se tiv évroAnv cov kal éxrecévra Tobrov ov mapeides 
oyaé ErxatéAitec dyade GAN’ érraidevoas avrdv as elomrAayyxvos 
matnp, exddecas avtov Sia vopov, éradaydynoas avrov dia 
Tey mpopnTay’ fcrepon Aé avTdy TON MONOFENA ou yYiON TOY 
Kvpiovy huav “Inooty Xpiordv éZanécteidac €ic TON KOCMON TNA 
€XOay tiv ony avavedon Kat aveyelpp eixdva: bs KaredOov éx 
TaY ovUpaver Kai capxoleis éx IIvedparos dyiov kai Mapias rijs 
mapOevov kal Oeordxou cynanactpageic Te Toic ANOpwroic méyra 
@Kovounoe mpds cwrnplay rod yévous hyay, pédAdA@v Se ray éxov- 
a.ov Kai (wmorrody da oravpot Odvarov 6 dvapdprntos omtp hyd 
Tov dpaptwdrav Karadéxec Oat, év TH NYKTI H TApEAIAOTO, “aAAOv 
dé GayTON TrapediAoy, Yep tric Toy KdcMoy Zwtic Kal cwrnpias 
etra & lepeds +h xarpi tov dprov xaracxav Aéya 
AaBaon Tov dpton emi tay dylwy Kal aypdvrov Kal dudpov Kai 
abavdrov avtod yxeipav, dnaBdéyac cic TON OYpaNON Kal dva- 
Selfas col 7G Oe@ xai Tlarpi, eyyapictiicac dyidoas Krdcac 
Eswxe toic dylois avroo mabHtaic Kai drooréAos elon 
A€yovow ol Stdxovor 
Eis &pecw dpapridy xai els (wy aldvioy 
E 2 


30 


52 The Syrian Rite 


elra éxceve 
AdBete drete’ ToYTO Moy EcTi TO cma TO YEP YM@N KAG- 
MENON K@i AIAOMENON Els Edeoty dpapTiov 
5 Aads 
5 "Aphy 
elra AapBdva rd norhpiov nal Afye nad’ davrév 
@cayTwc meta TO Aeitintical AaBoy Td moTHpION Kal Kepdoas ef 
olvov xai Bdaros xai dnaBAéyac e€ic TON OYpandn, avadeigas ool 
7@ Ge@ wai Ilarpl, eyyapictiicac dytdoas evAoyjoas twAHoas 
10 TTvetjparos dylov éxwxe Trois dylos Kai paxaplos avroo pabn- 
Tais elmav 
[elra dxpeover] 
Tiere €2 ayto? mANTEC’ TOYTO Moy EcTI TO alma TO THic KaINHc 
AlAOHKHC TO Yep YMON Kal TIOAAGN ExyedmeNon Kal dtadiddpevov 
15 €1C AECIN AMAPTION 
é Aaéds 
"Apny 
& lepers | 
TO¥TO TrolelTe eic THN EMHN ANAMNHCIN® OCAKIC FAp AN ECOIHTE 
20 TON SpTON TOYTON Kal TO TIOTHPION TOYTO TIINHTE, TON BANATON 
toy viob Toi dvOpdrov katarréAAeTe Kai Ty dvdoracw avrod 
dpodoyeire dypic oy éAOH 
Aێyovorv ol Bidxovor 
TItorevopev cal dporoyoipev 
"25 3 Aads 
Ton @dNatON cou Kipte KatarréAAomen Kal riyv dvdoraciv 
gou dpodoyotpev. 
(THE INVOCATION ) 
“O lepets émouvarra ety fv 
30 Mepynpévor ovy xai hpeis of duapradoi trav (woromy avrot 
waOnpdrov, Tod owrnplov oravpot Kal rob Oavdrov xai rijs 
Tagis Kal THS Tpinpépov éx vexpav dvacrdoews Kal Tis els 
ovpavovs dvédou cal ris éx Sefi@v cov tod Geot Kai Iarpos 


The Liturgy of St. Sames 53 


xadédpas xai rijs Sevrépas évébfou Kai poBepas avrod mapovatas 
Srav EAOH META AOZHC KPINAl Z@NTAC Kal NEKpoyc, Stay péAA 
AroAiAGnat ExdcT@ Kata TA Epra ayTof’ deicai huay Kypie 6 Oeds 
Hhpav, padAov S¢ Kard ty eonrayxvlay adrod mpordépopév 
aca déorota tiv goBepday tavrny Kai dvalyaxrov Ovaiay 5 
Cedpevor Iva mH KaTA Tac AMAPTIAC HM@N TIOIHCHC MEO’ HMON 
MHAE KATA TAC ANOMIAC HM@N ANTATIOAWCHC AMIN AAAA KATA 
Tiv cin émeixeian Kal &pardéy cov diravOpwriay tirepBas Kai 
EZaAciyac TO Kae HMON YeElpOrpaon Tay cay ixerav yapion 
yuiv Ta érrouvpdma Kai alovid cov Swpypara & 6pOadMoc OYK 10 
efde Kal oye oYK Hkoyce Kal étt) Kapdian ANOp@roy oYK ANEBH, 
& Hroimacac 0 Oedc toic drama@ci oe, Kal py Oe’ Eve wai da 
ras éuas dpaprias dberjons Trav Aady pirdvOpwre Kipre 
| 3 lepeds éx tplrov 
‘O yap Aabs cov Kai 4 ExxAnola cov ixerevet ce 15 
3 Aads 
*EAéucon Has Kypie 6 Ocdc 6 marip 6 mantoKpATwp 
mdw Adye: 8 lepeds 

"EXéncov tpas 6 Oeds 6 mavroxpdrap, éAénoov jpas 6 Ocedc 
5 cwrHp HMa@N, EAgHCON Hmdc 6 Oedc KaTd TO Méra EAEdc coy Kai 20 
éZaTOcTEIAON EG Hyas Kal éml ra mpoxeipeva Sapa rabra 16 
TINEYMA COY TO Tavadytov 

etra xAlvas Tdv atyéva Adya: 


7d Ktptov Kal (worotby, 7d atvOpovdy co TO Oeq@ xal IIarpi 
cal T@ povoyevet cov vig, 7d ovpBaciredov, 7d dpoovordy TE 25 
Kai ovvaldiov, Td AaAfjoav év véuw Kai mpopnrais xal TH Kawy 
cov dtabjxyn, Td KataBay éy cide: weptorepas emi Tov KUptoy 
jpav ’Inoody Xporiv év 7G Topédvy moray Kai meinen ew’ 
ayYTON, Td KaTraBay énl rods dylous cov dmrogrédous év cider 
wupivay yhocoéy év 7H irrepdmw Tis dylas Kai évdbgov Zidy 30 
év TH hpepe Tis &yias mevrnKxooris 


54 The Syrian Rite 
wal dviordpevos Afya xa” davriv 


avré 7d IIvedpé cov 7d mwavdyiov Kardrepwov déorora 颒 
huas Kal éri rd mpoxelpeva Eyia SGpa tabra 
éxoovyors 
5 iva émigornoay tH dylg Kal dyabf Kai évddf attob rapovola 
dyidon Kal moj tov yey dptov Ttovrov capa ayiov Xpiorog 
& Aads 
"Aphy 
& lepeds Exdove?t 
10 kal 7d mrothpiov TobTo aipa rhuov Xpiorob 
& Aads 
"Apiy 
elra A€ya nad’ faurdv lo-rdpevos 
iva yévnrat maou trois ef avtaév perardapBdvovew eis deo 
15 Quapriav Kai els (wiv alidvioy, eis dytacpoy Wuyev Kal copd- 
Tov, eis Kaptrogopiay tpywv ayabay, els ornptypdv THs dayias 
gov KaOoXrKhs Kal dmroorodkhs éxxAnolas fy ébemeAiwcac émi 
THN TéTpaNn THS Wlorews iva TYAal SAoy MA KATICYYCWCIN aYTtic, 
pudpevos avtiy dd mdéons alpécews Kal cKaNAdAWN TON épra- 
20 ZOMENWN THN ANOMIAN, CLagvAdrreoy avriy méxpt THc CYNTEAEIAC 
TOY ai@Noc, 


(THE INTERCESSION > 


Kat drucAdeis Aéyar 

TIpoogépopév oot Séomrora Kai tirtp tov adyiwv cov térev 
23 ods eddfacas Ti Oeopavela tod ypiorod cov Kal Ti Emigorrycer 
Tod tavaylov cov mvevparos, mponyoupévws virép tis dyias 
kal évodgou Sidy ris pntpds wagav tov éxxrdnoidv’ Kal drip 
TiS KatTa& waoav tiv oixovpévny dylas cov KaOoXtkys Kai 
dmooroNkys éxxAnolas’ mdovolas kal viv tac Awpedc toy 

30 Tavaylov cov TINEYMaTOC ETIIYOPHTHCON avi Oéo7roTa 


The Liturgy of St. FSames 55 


Mvfobnr Kvpte xai trav év abra dylwov marépwy hpay Kai 
érrioxéirov Tay év méop Ti oixoupévy dpOo0dbgms dpe0TOMOYNTOON 
TON AGPON Thic ons AAHOEIAC 

MyyjcOnrt Képte xara 1d wAHO0s rot éXéous cov Kal tov 
olxrippay gov Kal éuod rob ramewoh Kai dypelov SovdAov cov § 
Kai Tov 16 &ytév coy GyclacTHPION KYKAOYNTWN OlaKdvwr Kai 
xépica atrois Biov dpeumrov, domAov avrav tiv dtaxoviay 
GiAafov Kal Badmoyc ayaGovs mepimoincal 

MyycOnr: Kopte ris dylas roi Oeoi wébdews Kai ris 
Baoirevotons, mdéons mbdews Kal xdpas Kal rev dpbodé{t@ 10 
wloret olxotvrwy év avrais, elpyyns Kal dodadelas avtay 

Mviobnr: Kipte rev evoeBeordrov kal giroxplotorv pov 
Baciréwv, rijs edoeBobs xal giroxplorov BaciWlcons, ravros 
Tob madariov cai Tob orparomédou avrav Kai Tis ovpavibev 
BonOeias xal vixens adrév’ émAaBo? GtrAcy Kal OypEeoy Kai 15 
ANACTHO! cic THY BoHOEIan avTay, dwréragoy avrois mdvra Ta 
mokekd Kal BdpBapa éOnH TA ToYC TOAémoyc GéAONTA, 
pO picoy avravy ta BovAedpara tna Hpemon Kai Hcyyion BION 
AIAT@MEN EN TTACH eEYCEBEIA Kal CEMNOTHTI 

Mviocbnrt Kupte wrebvrov ddo:ropotvrwy fevirevévtav ypto- 20 
Tiavev, Tov év deapois, Tv ev dudrakais, Trav &v alyparwolas 
Kai éfopiats, ray ev perddAXots Kai Bacdvots kal mexpais dovAclats 
dvrmv trarépwy Kal ddedgdav huav 

Mvjodnri Képte tov vocotvtwy Kal Kapvovroy Kai roy YT 
TINEYMATON A&KAOAPTON ENOXAOYMENON, THS Mapa Toi Oeod 25 
taxelas idoews adrav Kal owrnpias 

Myijodnr Kuipte réons yvyns Xpioriavas OABouévns Kai 
Karamovoupévns, €Xéous kai BonOeias cov roi Geod émideopévns, 
Kal emtoTpopys tay memAavnpévoy 

MvycOnrt Kipte trav xomimvrov Kai dtaxovovyrav piv 30 
matépov Kal ddeAdav juav did 7d bvoud cov 7d Eytov 

Mnticent: Képie mdévrov cic draddn, mévras éXénooy déo- 


56 The Syvian Rite 


mora, Wao hiv diacrAdynh, elphvevcoy Ta wrAHOn Toh aod 
cov, diacxédacoy Ta oxdvdada, Kardpynoov rods wodéous, 
mavoov Ta cxlopata trav éxxAnoi@y Kal ras tov alpécewy 
éravaordces, Karddvoov Ta dpudypara tov ebvav, THY ory 
5 eiphyny Kal tiv ony dydrnv xdpica hpiv 6 Oedc 6 cwrtp 
HMON 1 EATTIC TIANTON TOON TIEPATON THe Tic 
Mvfcbnr Képte edxpactas aépwv, duBpev cipnuixor, 8pbor 
dyabav, xaprav eidoplas Kai to? ctepdnoy Toy éniayroy tric 
XPHCTOTHTGC coy’ o| yap d@Oadmo! TIANTOON e€ic cé éATTZoyc! Kal 
10 CY AiAWC THN TpPO@HN aYTON EN eYKalpia, ANoireic CY THN YeIpA 
coy Kal EmTiTTAdc TAN ZQON EYAOKIAC 
Mvyjobnr: Kipie rev Kapropopotvray cai Kxad\epyobvray 
évy rais dylas cov éxxAnolats Kat pepynpévoy tov revirov 
xnpav dpdavav févwv kal émdeopévovy Kal mévrov rev évret- 
15 Napévey hpiv rod pynpovevey avtay év rais mpocevyais 
“Er pynoOijvat xaragiwoov Kipe xal trav ras mporpopas 
TavTas MporeveyKavrwy év TH onpepoy Hpépa eri 7d dytbéy cov 
Ovo.actipioy Kal Sirétp ay Exacros mpoonveyxev 7} Kata Sidvo.av 
éxet kai ray dpriws co dveyyvaopévov 
20 Ert pynobijvat Kataglmoov TON AT AIMNOC Got Evapertnody- 
Tov KaTd yevedy Kal yevedy dylwy warépwv warpiapyay mpo- 
gntav arocrb\wy paptipwv dpodoyntav didackddov dolor, 
qwayTos TINEYMaTOC AlKaioy €v wlore: Too Xpiorob gov reredeiw- 
MENOY 
a5  Xalpe Keyapitwaenn, O Kypioc meta cof’ eYAOPHMENH CY éN 
rynaizi Kai eyAorHmenoc 6 Kaptiéc TtHc KolAiac coy ort cwrijpa 
EreKes THY Wuyay Udy 


‘O dpxBidxovos AapBdve: +a & lepeds dxguvet 
PIE TaN eee "Efatpérws rijs wavaylas d- 
30 of Srdxovor xpdvrou wirepevrAoynpévns deo- 


MvijoOnr: Képte 6 Oeds hudy molvns tyav Oeorbkov Kai 
(The Names?) demapOévov Mapias 


The Liturgy of St. Sames 57 


& lepeds dmuxAivépevos Afya 

Tob aylou 'Iwdvvov évddgov mpopjrou mpodpéuov Kat Bamriorob, 
rev dylwy dmroorbAwy Ilérpov xai Ilavdov ’Avdpéov 'IaxwBov 
"Iwdvvov Sirfrmov BapOodopaloyv @wpad Oaddalov Marbaiov 
'TaxdBov Yiuwvos “Iovéa MarOfov' Mdpxov Aovxa rév ev- 5 
ayyeiiotay Tay dylwv mpodntayv matpiapyav dixalwv: rob 
dylov Srepdvov rob mpwrodtaxbvov kal mpwropdprupos’ wdvrov 
tay an alavos dylwv cov oby Sri Hpeis Copper Efron pynpovevery 
Tis éxelvoy paxapiérnros dAX iva Kal atvrol mapectares TO 
poBepe nai gdpixr@ cov Brypart avripynpovebcwot ris pov r0 
€Xcewvdrnros Kai EYP~OMEN XAPIN Kal EAEoc évomidy cou Kupte eic 
EYKAIPON BOHOEION 

Mviyo6nri Kypie 6 8€0c TON TINEYMATON Kal TACHC CapKéc 
ay éuvicOnuey Kai dv ov éuyfoOnpev dpOoddgov dnd “ABeA 
TOY Aikaloy péxpt THS oHpEepoy Huépas’ adros Exel adrods dvd- 15 
wavoov én yWpa ZWNTON, én TH BaciAeia coy, €v TH Tpudf Tob 
mrapadeloov, én toic KdATIOIC "ABpadm Kal ‘Ioadk Kai ‘IaxoB 
Tév dyloy tarépoy spov, bev &rédpa OAYNH AYTIH Kal CTENArTMGC, 
€vOa émtoxorrel tO dc Too Tpocwmoy coy Kal Karaddprre did 
wavros 20 

‘“Hyav 8 rd rédn Tis (wns xptotiava Kai edpeota Kai 

Akya 8 mpwroBdxovos dvapdprnra év elpyvyn Karev- 

Kail imtp eipfivns kal ev- Ouvoy Kipre Kvpie, émicynaroon 

orabelas wavris kécpov Kat “mac did ods wédas TéY 

rev d&ylov rob Oeob éxxrAn- €kAexT&v aouv sre Gédets Kai a5 

ciav Kal imp dv Exacros Oédes, pdvov yxapls aic- 

mpoofveyxey # Kata Oid- X¥vNS Kal wapamropdrov 


volay éyet Kal Toi mepi- Aid rob povoyevois cov viob, 

eoraros aod nal wmdévrov Kuplov dé rod beob nal cwripos 

Kal tracay Hpav “Incoi Xptorob’ avrés 30 
5 Aads yap eorw 6 pbvos dvapdptnros 


Kai wévrov cal wacav, gavels éri ris yijs 


58 The Syrian Rite 
& lepeds dxduvet 
& bv Kai hpiv Kai avrois ds dyads Kai pirdvOpamos 
& Aads 
dves apes cvyxopynoov 6 Beds ta wapanrdpara hyav Ta 
Es éxovota, Ta adxovota, TA ev yvooe kal Ta év adyvola 
& lepevs 


xépirt Kal olxrippots Kal giravOpwrla roi povoyevots cov 
viod pel’ ob evrAoynTds ef Kal Sedogacpévos ody TO Travayio 
Kai dya0@ Kai {woroa@ cov mvedpart viv Kai det Kal els rods 
10 ai@vas Tov aldver 
& Aads 


‘A phy. 


(THE LORD'S PRAYER) 
O lepers 
15 Eipjyvn maow 
& Aaés 
Kai 7@ trvevpart cob 


& dpxiBtdxovos Aéya 
"Ext kai ért Ota ravros év 
20 €iphvn Too Kuplov denbaper 
& Aaés 

Kidpie éXénoov 
‘Trép rev mpocKkomicbévrov Kai 
dytacbévrey Tiplwy érovpa- 
adpphrov 
evddfar goBepav gdpixray 
Gelwv Shpwv Kuplp 7@ 660 

hpav denbaper 
“Omws Kiptos 6 beds huay 6 
30 460 Wpoadegdevos avra eis rd 
dytov kai tirepoupdviov voe- 


dx pévreov 


2, = vleov 


& lepeds drevyxerar 

*O G€0c Kal TaTHp TOF Kypioy 
kal O06 Kal coripos Aman’ |H- 
coy Xpicrof, 6 merad@nymoc 
Kypioc, ) paxapla gdvots, 
dpOovos ayabdrns, 6 TANTwN 
Oeds Kal AectéTHc, 6 ON eEYAO- 
rHTOC €iC TOYC AI@NaC, 6 KAGH- 
MENOC €TTl T@N YepoyBim Kai 
dofagépevos t3d Tay aepa- 
pip, @ Trapecttixaci yiAlat yIAl- 
ddec Kal mYpial Mypiddec dylov’ 
ArreAONn Kal dpyayyédov crpa- - 
Tlal’ TA pev mpocevexOévra cot 


The Liturgy of St. ames 


poy Kal mvevparixdy avrob 
O6votacrhptov els dopi)y evor- 
Olas avrixaranréuyyy piv 
Tiv Oclavy ydpw Kai THN 
swpedNn TO? wavaylov TINey- 
matoc den Oapev 

Tn éndtHTa Thc Trictewc Kal 
THN KOINWNIAN TO? 7avaylou 
avrob Kain pooxuyntoo TIney- 
MATOC aiTnodpevor éavrods 
Kai dd\Andous Kal macay Tiv 
(oy hpav Xpiore TH ep 
pay rapabdpeba 


Apiy 


59 


A@pa AdMATA KapTrmpata eic 
OcMHN EYWAiIaL Mpocede~wW Kai 
dyidoa Kal redel@oat KaTn- 
fiwcas adyabe tH ydpitit rob 


Xptorob cou kal rij émigoirnce: 5 


Tod mravaylov cov mvebvparos’ 
aylacov Séomora Kai Tas Hpe- 
Tépas wuyads kal copara xai 
Ta mvevpata Kal Wnrdgonoov 
Tas dtavotas Kai dvdxpwwov ras 
ouveoyoes Kai éxBadov ad 
Hav wacav Evvoiay tovnpdy, 
wdavTa Noyio poy dveAyH, Tacav 
émiOupiav aloypdy, wavra do- 
ytopov admpenn, mdvra pOdévov 
kai tigovy kal tréxptow, trav 
Weidos, mdévra Bédov, mévra 
weptotracpoy Biorixdy, macav 
mwAcovegiav, wmacay Kevodofiar, 
macav pabupiay, racay kaxilay, 
wavra Oupdév, wacay dpyny, 
wacav pynotkakiay, macay 
Bracgnpiav, wacav xlynow 
oapkés Te kal mvevparos amna- 
Aor piwpévny Tob OeAHparos THs 
adytérnrés cov 


3 lepeds Exdovet 


Kai Kataglwoov ipas déorora gpiddvOpmme meta mTrappuciac 


dxaraxplros év Kabapa Kapdia, 


YYXH CYNTETPIMMENH, @verraic- 


0 


15 


XWvVTM TpocdTH, tytacpévois xelheot TOAPGY ETIKAAEICOai GE 30 


TON EN TOIC O¥panoic Ayiov Bedy TMatépa nai Aéyerv 


60 The Syrian Rite 


& Aads 
Tldtep HM@N 6 EN TOIC OYpaNOic ArlacOHT® TO GNOMA COY, 
EABET H BaciA€ia Coy, FENHOHTW TO BEAHMA COY WC EN OYPAN@ 
Kal €TTl THC FHC’ TON APTON HMQ@N TON ETTIOYCION AOC HMIN CHMEPON 
A » @ an A > ¢ € ed € ‘ € ” > U “ 
5 Kal AMEC HMIN TA OMEIAHMATA HMOON WC Kal HMEIC ADIEMEN TOIC 
OEIAETAIC HM@N Kal MH €iCeNérKHC HMAC Eic TEIpPACMON AAAd 
bFcal HMAC AIO TOY TTONHPOY 
& tepeds dmucAwbpevos Afya 
4 8 > e A > A ao e Led e 
Kal MH €iCeNErKHC Hmdc eic trelpacmon Kupte, Kypie TON AyNd- 
10 MEON 6 Eldas THy aobéveray Hudv, AAA Pfcal HMAC 410 Toy 
TIONHpOY Kai TOY Epywv avrod Kai mdons émnpelas Kai meGodciac 
avrod dia TO GNOMA Gov Td Aytoy TO ETIKAHOEN Emm) THY HyETEpay 
Tatrelywo. 
ixdadvnors 
15 OT! COY écTIN H BaciA€ia Kal 4 AYNaMIC Kal A AdzZa TOD ITarpés 
kai tod Tiod Kal rot dyiov IIvedparos viv cal det Kai cic Toye 


AIONAC TOY aldveoy 
5 Aaés 


> AMHN, 


20 (THE INCLINATION) 
0 lepevs 
Elpyvn waow 
& Aads 
Kai 7@ mvedpari cod 
25 & dpxiStdovos Adya 
Tas xeghadras hay to Kuplo xAivopev 
& Aads 
Zot Kupie 
& lepeds dtredyeTar Aéyov oftws 
30 49ol éxAtvapev of Sofrol cov Kupie rods éavrev avyévas 
évomriov Tob dylov cov Ovotacrnplou dairexdexbpevot Ta mapa 


The Liturgy of St. Fames 61 


gol mAovota EXén* Trovelay Tiv ydpw cov Kal riv evdroylay 
gou éfaméborerov hpiv déomora Kal driacon Tac yyyac Huey 
kai TA c@matTa Kal TA TINEYMATA iva A£iot yerdpeba Kowovol 
Kai péroyot yevécbar rev dylov cov pvornplov eis ddperw 
dpaptiay cai eis Cony aldyviov 5 
dxeovnors 
ov yap mpoocxuynris Kai dedofacpévos drdpxeas 6 Oeds yay 
Kal 6 povoyeyvys cov vids nal mvetud cov Td mavdywv viv 
kai dei kai eis rods alavas Tay aléver 
& Aadés 10 


Apiy. 
(THE BLESSING) 
© lepers ixpuvel 
Kai écrat w) ydpic Kal Ta éAbn ris dylas Kal dpoovetov xai 
adxriorov kai mpooxuynris Tpiddos meta waévT@Y AMON 15 
& Ads 
Kai pera rot rvebparos cob. 


(THE MANUAL ACTS) 
*O Bdxovos 
Mera péBov Geob mpdcyoperv 20 
& lepeds inpav +d Sapov Aéya: Kad” davrév 
"Arie 6 €n drioic Anattayémenoc Kupte dylacov has th Aérw 

thc offs ydpitoc Kal TH émigorrice to mavaylov cov mvev- 
patos’ av yap eltras Séorora “Arioi écecde Sti Era Sridc eimi. 
Kupie 5 Oeds hpav, dxarddrAnmre Get Adye 7H Ilarpi xai r@ 25 
ayio IIvetpart époovcte ovvalédie cai dydpiore, wpdocdegat tov 
dxnpatov buvov ev rais dylais Kai dvatpdxros gov bualais avy 
Tois xepouBip kai cepadip kai rap’ éuod rob duaprwdod Bodyros 
Kai N€yovros 


10 


20 


25 


30 


62 


The Syrian Rite 


dxddvnos 
Ta dyia rois dyios 


& Aads 
Eis dytos, eic wypioc ’lucofc Xpictéc 
eic AdZan Oco? TTatpdc 


© «¢ 


WH 


“O Stdxovos 
‘Trip ddécews Ttav dpaprioy 
Hav kat iAac pov Tay Wruyev 
hua Kal dirép maéons Wyis 
Or:Bopévns Kai Kararrovov- 
pévns, €A€ouvs nai BonOelas 
Ocod émideopévns, nai ém- 
oT popis Tay memAavnpéevoy, 
idcews tav dobevovyTor, 
dvappicews Tov alxpadd- 
TOV, avaTravcEews Ta TpO0- 
KeKolpunpevoy Tatépwy Te kal 
adekgpav huay mdvres €x- 
revas eirmpev Kupie eXénoov 


é Aaés 


Kivpue éXénooy 


Kipte €Xénooy 
éXEnooy 


Kupte 


Kiupte éXénoov 


AdzZa EIC TOYC AIMNAC TAN AIMNON. 


Elra AG tov dprov 3 lepeds xat xpa- 
vat Tf Seg 1d Fyrov wal rf dpro-rep§ 
76 fyucu nal Pawra rd Tijs Sefiis év 

Ti Kpariipr Atyov 


“Evowots rob mavayiov ad- 


paros kal rod tipiov aiparos 


Tob xupiov Kai Oeod Kai cwrn- 
pos hyav 'Inood Xpiocrob 

kal oppayife 7d rijs dptorepas: efra 
Tovrp TH ioppayropive 7d E\Ao fyrcu’ 


wai ebOkos Apxerar peAllav wal apd 
mévrov SBSévar els ixacrrov Kpatiipa 


[peplBa] daAfv Aéyov 
“Hvora Kai jylacrat Kai 
TeTeAclwrat €iC TO GNOMA TOY 
Tlatpoc Kat tof Yiof kal toy 
Arioy TIneymatoc viv Kal dei 
kai els rods al@vas TeV aidver 


kat Srav oppaylfy tov dptrov Aiya 

"JAoy 6 Aundc Toy Geoy 6 alpwn THN 
AMAPTIAN TOY KOCMOY oayiacGels YEP 
THC TOY KOCMOY ZWHC Kal oornpias 

nal Srav 886 peplSa dwhfiv els 
txacrov kpariipa Atya: 

Mepis ayia Xptorod wAHpHc yépiToc 
Kal aAHOeiac Llarpdés cal dyiov IIper- 
paros @ H Adza Kai TO KpATOC Eic 
TOYC AIMNAC T@N AIMNWN 


The Liturgy of St. ames 


Kvpte €dénoov 
Kvpue €Xénoov 
Képue éXénoov 
Kivpte éXénoor 
Kuvpte eXénoov 
Kupte éXénooy 
Kipie Xénoov 


Kupte ێnoov 


63 
etra Apxerar peAlLav wal Afyav 


Kypioc Tromaines me Kai OYAEN mE 

YCTEpHcel 
ita 
EyAoricw ton Kypion én Tanti 
eta 
Aineite ron O€6n EN TOIC AflOIC AYTOY. 
“O &dxovos 
Kupte evAdynooy 
d lepevs 

“O Kupios ebAoynoes kai dxataxpirous 
nuas Scarnpnoe: emi ry peradnpe ror 
Gypayrev avrov Swpeay vy cal aei 
xal els rovs alavas ray aldvey. 
Kail Srav wAnpdowor Afya 8 Stdxovos 

Kupte evAdynooy 
& lepets Afya 

‘O Kuptos evAoynoe Kal afidce 
nas dyvais rais ray SaxrvAwy AaBaic 
AaBein roy muptyow ANOPaka Kal émt~ 
Geivas TOIC TY moray CtdmaciN els 
cabaptopdy xa avaxauwopdv tov Wu- 
X@Y altar Kat Toy Copdrwoy yy Kal 
det xal eis rovs alavas téy alovoy. 


(THE COMMUNION) 
Etra ylverar etx iripa 
Fefcacdbe kai tdete Sti ypHctdc 6 Kypioc 6 perrfépevos Kai pi} 


pepi(bpevos Kal Trois miorots peradiddpevos Kai pr) Sarravepevos 
els Apeow dpaptiov Kal (wiv thy aioviov viv Kal del Kai els 


TovsS ai@vas Tay aidvor, 
*O dpxiBSrdxovos 
"Ev eiphvy tot Xpiorob wWd)- 
Awpev 
ol WaAras 
Feycacée Kai faete Sti ypucréc 
6 Kypioc 


“O lepers etry apd Tis peTaA fipews 
Kuptos 6 Oeds nya 6 ovpanos dpros 
9 (wn Tou mavrds, HMAPTON EIC TON 
OYPANON Kai ENWTION COY Kal OYK Eimi 


10 


Ts 


20 


30 


azi0c peradaBely ray axpdyrey cov 36 


pvotnpioy, GAX’ as evondayxvos Oeds 
dfieod» pe tH xapiri cov axaraxpires 


64 
5 
10 
15 
22 
35 
A€yovow ol 8i4xovor xat 4 Aads 


TTAMpwcon TO cTéOMa Hua 
> #8 (A . a w 
ainécewc Kupie cal yapaic ém- 
TAHCON T& yxelAn HMON STIWC 
30 ANYMNHCWMEN THN AOZAN COY 


wal waAwv 
Evyapiorobipév oor Xpiore 
6 Oeds Hyav srr H€iwoas 
pas petacyeiv Toh coHparos 
35 Kal aluarés cov els d&pecw 


The Syrian Rite 


peracxeiy rol dylov odpuaros Kal rov 
ripiou aiparos els Gbeow duapriéy rai 
Cony aldvoy 

(Communion of the Priest.) 

Etra peraSlSmcr 7) xAnp@. 

“Ore 82 twalpovow of SidKxover trols 
Sicxous xal ros xparfipas els +d pera- 
Sova TE Aad Abyac & Buixoves alpwv 

Tov wp&rov Sloxov 
Kupse evAdynooy 
Grroxplverar & lepevs 

Aodia rp Oe@re dyidcarr: nal dyid- 

Corrs srayras npds 
Aéya: 5 Btdxovos 

"YywOuti Eni Toye oypanoyc 6 Bedc 
Kai éti TACAN THN FHN H AOZaA COY xal 
9 Baotdeia cov dtapéves els rovs alévas 
ray aldyay 
wal Ste pédAw 8 Stdxovos ivar als rd 

trapatpamefov Atye 5 lepevs 

EtXoynréy rd Svopa Kupiov rov beov 
nya els rovs aldvas, 

*O S:dxovos 


Mera g6Bov Oeob mrpocérOere 


(Communion of the people.) 


Kal wad Sre dralpa rdv Bloxov dd 
700 wapatpamifou Aéya 
Kupre evAdynoov 
é lepeds Adve: 
Adga rp Gep nay rq dydoarrs 
gayras nas 
wat Srav drolfjra atrd els THv dylav 
tpamelav Adya 6 lepevs 
Eiw 10 GNoma rou Kypioy eyAorHmenon 
els rovs aiasas Tay alovey. 
Bix Oyudparos els niv oxdrny 
‘ elcoBov 
Evxaptorotpery cos Te cwrnpe rev 
Show Gep eri macw ols mapéoxou 


\ 


The Liturgy of St. Fames 


dyapriov Kai eis (wy ai- 
@yiov’ aKxaraxpirovs Has 
gvrafov educa as ayabds 
kai pirdvOpwros 


65 


Huiv ayabois Kai eri rp peradnwye Trav 
dyiwy cal dypayray gov pvotnpiwr 
kat rpoodéepopev cot rd Oupiaya rovro 
Sedpevor, pyAaZON bro THY CKETHN 
T@N TTEPYfwWN Coy Kal Karatiwcoy 
pas pepe THs eoxarns yay avarvons 
perexey Tey dytacparey cov els dysac- 
poy Yuya xal copcrey, els Bacireias 
oUpavey KAnpovopiay’ Gri av ef 6 
dytacpds nay 6 Oeds Kat col ri 
dd€ay nal rn» evyaptoriay avarépmopey 
r@ Uarpt xal ro Yig xalre ayip Uvev- 
part wuy xal aet cai els rovs alavas 
Tov alovey 


wai dpyera: & EpyiBtdxovos év rH cicdcp 
Abgéa co, ddfa ca, Séfa cor 
Xpicre Bacireb 
povoyevés Adye rod Ilarpés 


drt katngiwoas Has rods dpaprwdods Kai avagiovs dovdAous cou 


éy adtrodavoe yevéoOat trav dypdvrov cov puornpiov 


eis Apeow dpapriov kai eis (wiv aioviov 


ddga cot, 


(THANKSGIVING) 


Kai Strav woo tH eicoBov dpxerar 
Adyav & Bidxovos ot rws 


“Et wai €rt cat Oca travrés év 
elpnvn tod Kupiov denba- 
pev 

& Aads 
Kuvpre €dénoor 

“Ors yévnrath piv} perddAnyis 
tev dyltacudtroy avrob eis 
amroTporiy tavTds movnpod 
mpadyparos, eis Epddiov (wigs 


‘O lepevs edxerar 


20 


‘O Geds 6 did woAARY Kai 35 


dgarov gitavOpwriav cvy- 
karaBas tH aobeveia tev dov- 
Awy gov Kal kaTafiwoas pas 


petacyely Tavrns THS éoupa- 


? 4 , 
viov cov Tpatré(ns’ un Karakpl- 30 


vns has rods duaprwdovds emi 
Th peTaAnWe tov axpdvrov 
pvotnplov adda pvdrafov npas 
dyabt ev dytacp@ tod dyiou 


66 The Syrian Rite 


aimviov, eis Kowvowviay Kai cov mvetparos iva dyin yeve- 
dwpedy Tob dyiov IIvevparos evo ebpwpev pépos Kai KAnpo- 
den bapev voplay peta mavrov Tov dyiwy 
Tis mavaylas axpdvrou brep- tav an’ aidvés cot evapeorn- 
5  evddfov eddroynpmévns deo- cdvrov év TH Mwti TOY Mpoc- 
moivns tov Oeordxov Kai wmdy coy: dia Tey oixrippaov 
aerapbévov Maplas, rot rot povoyevois cov viod”, xupiou 
dylov ’Iwdvvov rob évdébgou dt Kai Oeod Kai cwripos hpov 
mpopyrov mpodpspov Kal ‘Inooh Xpiorod pe’ od evdo- 
10  Bamnriorod, tov Oelwy kai ynrds ef adv TO tavayio Kai 
nmaveugnpov dmroorddwy ayab@ xai (woro@ cov mvev- 
pvnpovedoavtes €avrovs kal part 
GAjAovs Kal wadoay Ti 
(ary hav Xpictd TO Oc@ 
13 mwapabdpeba 
é Aads 
Soi Kvpie 
[éxpdvnors] 
drt nudbyntat Kai deddfacrat 7d mavripoy Kal peyadompenés 
a0 6voud cov tot Ilarpis xat rob Tiob Kat rob dylou TIvevparos 
viv Kai ae Kal els rods al@vas Tov aidvey 


{THE INCLINATION) 
25 “O lepevs 
Eipnvn racw 
4 Aads 
Kai 7@ mvedpart cob 
& Stdxovos 
30 Tas xedadds jpadv ro Kupio xrivopev 


The Liturgy of St. Fames 67 
& tepevs 


‘O Oedc 6 mérac Kal Oaymactoc émide eri Tovs SovAous cov 

6rt aol rods avyévas éxdivapev, Exrevovy THN YEIPA GoU THN 
v a A ) ~ N > e A 
KpaTaIAN Kal mwAnpy evAcyi@y Kal eYACFHCON TON AQdN GoU, 
d:agvrafoy tiv KAnpovoplay cov tva del Kai dtd wavris Sofd- 5 
(opev cé TON MONON Z@NTA Kal AAHOINON OEON Hu@Y THY dylay 
Kat dpootcioy tpidda Ilarépa xat Tidy nai 7d dyiov IIveipa 
viv kai del cal els rods ai@vas Tov aldvey 
éxhdavnors 
col yap mpémei Kal érrogeierat } rapa wévrov hav Sofodrocyia 10 
Tip Kal mpocKivnots Kal evyaptotia TS Tarp kai 7p Tid Kai 
”~ é v4 I a a 9 , Y 9 “ Sed A 97 

7@ dyin TIvedpart viv cai del xal els rods alavas Trav aidvey 


"Apiy. 


(THE DISMISSAL > 1s 
*O Stdxovos 
"Ev eiprinn Xpicto? ydAA@per, 
Kal wadwv Aéyer 
"En eipiny Xpiorod ropeyowmen 
’ Ads 20 


"En ondmati Kypioy. 


Kupie evrsynoov, 


Ex) aroduncs Acyopévy rapa Tod ‘O lepets Aéya edxiv amd rod Ovotac- 


Staxévou typlov péxpt tod oxevodvAaxiou 
"AmlO AOZHC E€ic AOZAN TrOpeEU- "Ex AyNAMEwC EIC AYNAMIN TIOpEyO- 25 
dpevot MENO! Kat Tacay Thy €v To va~ Gov 


me r _ mAnpooavres Oeiay Aetrovpyiay xai 
ze Dpvotpev Tov cwrnpa vov Sedueba cov Kupie 6 beds npav 


Tov Wuyxoy iuov redeias giAavOpwrias afincoy npas, 
F 2 


68 The Syrian Rite 


Abga Ilarpi nai Tig Kai dylp SpOOTOMHCON THN OAGN Hyer, piCacor 
ITvevpart pas dvrg $dBy wou ral ris éroupaviow 

N an: "Beas > > Bacireias akiwrov’ év Xpore "Inoot 
dy Kat ael Kal els ToUs 74 nuple judy pel’ 05 eidoynric dow 
algvas rT wavayip xal dyabg xal (wor 

5 Ze duvotpev Tov cwrjpa eee ie _ ral del al els rovs 

@ ) oD 
Tay Yuxoy imc, 


CIN THE SACRI8STY) 
°O S:dxovos 


“Ere nal érc xal dca sravrds éy elpnyy rou Kupiou dendaper 


° cin eyontry dy 1p axevoguaxleg perd iv dméhuow 
“E8exas fpuiv déowora roy dyacpor ev Ti perovaig roo mayayiou coparos Kai 
fou ripiov aiparos rou povoyevots cou viov, xupiov 8¢ Hyd ‘Incot Xpiorov' 
dds npiy xal ry xdpw rov mvevparés gov tov ayabou cai dvAaftoy nuas aue- 
pous éy ry wioret, 8ipynooy jpas els redeiay viobeciay xal aroduTpwc«y Kai eis 
1g Tas peAdovoas alwviovs drokavcas’ ov ydp 6 dyacpds cal doriopds Hpov 
5 eds cal é povoyerns gov vids cal ro mvetpd cou Td mavdytoy voy Kal det Kat 
eis rovs alovas ray alaveoy. 
“O Sdxovos 


"Ev elpnyy Xpiorov d:apvraybopev 
20 & lepeds 


HiAdynras 6 Geds 5 evAoya nal dpdfor ia rhs peradnWeos rev dyiwy «at 
aixpdyrey puornpicy viv cal del xal ele rovs aidvas ray alaver. duny. 


4. THE LITURGY OF THE SYRIAN 


JACOBITES 


- 


INCLUDING 


THE ANAPHORA OF ST. JAMES 


First the priest praises and says 

Glory be to the Father and to the Son and to the Holy Ghost: and upon us 

weak and sinful be mercy and grace at all times 
Prayer of the beginning 

Vouchsafe unto us, o Lord God, with knowledge and fear and beauty of 5 
spiritual order to stand before thee in purity and holiness and to serve thee 
as the lord and creator of all, to whom is due worship from all, Father and 
Son and Holy Ghost, for ever. 


(THE PREPARATION OF THE CELEBRANT) 
Then he asks pardon of the priests and the people 10 
And he says 
HAVE MERCY UPON ME, O GOD, AFTER THY GREAT GOODNESS 
and the rest (of Ps. li) 
And thee glory befitteth, o God, now and at all times and for ever. 
And when he enters to the altar he says 15 


Into thine house, o God, have I entered and before thy sanctuary have 
I worshipped, o heavenly king: pardon me al! wherein I have sinned against 
thee 
And when he kisses the horn of the throne he says 


BIND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 30 


70 The Syrian Rite 


(THE VESTING) 


And when he puts off hts ordinary clothes he says 


Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed me, 

by the loosing of my evil thoughts, and clothe me with the choice garments 

5 that are fitting for the service of thy glory and for the praise of thy holy name, 
o our Lord and our God, for ever 


And when he puis on the Cuthino he says 


Clothe me, o Lord, with the robe of incorruption and gird me with the 
strength of thine Holy Spirit, o our Lord 


10 And when he puts the Uréro on his neck he says 


GIRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING 
TO THY WORSHIP AND RENOWN 


Then he girds his loins with the Zundro and says 


THOU SHALT GIRD ME WITH STRENGTH UNTO THE BATTLE AND SHALT THROW 
15, DOWN UNDER ME THEM THAT RISE UP AGAINST ME AND TREAD DOWN MINE ENEMIES 
IN MY SIGHT 


And when he puts on the left Zendo he shall say first 


Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS, © Lord, and meet for 
all good and right works, making us pure temples and CHOSEN VESSELS that 
20 are fit for the service of thy glory and for the praise of thy holy name, o our 
Lord and our God, for ever 
and he adds 
TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF 
STEEL 
25 then putting on the right sendo he says 
Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS and the rest 
and he adds 
THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL 
MAKE ME GREAT: THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO, 
30 THAT MY FOOTSTEPS SHALL NOT SLIDE 
And when he puts on the Phaino he signs it with three crosses and says 
LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS WITH 
JOYFULNESS : FOR THY SERVANT DAVID’S SAKE TURN NOT AWAY THE PRESENCE 
OF THINE ANOINTED. 


35 (THE PREPARATION OF THE ALTAR) 


And so he takes the cover off the mysteries and he puts the paten on the left side 
and the chalice on the right and the punificator and the spoon with the paten on the 
left side and the cloud on the right 


And he lights the taper on the right and says 
40 IN THY LIGHT SHALL WE SEE LIGHT, 0 Jesu full of light, who art THE TRUE 





The Liturgy of the Syrian Facobstes 71 


LIGHT THAT LIGHTENETH EVERY creature: enlighten us with thy glorious light, 
© EFFULGENCE of the heavenly Father 


and on the left also and says 


O sacred and holy, who dwellest in abodes of light keep far away evil 
passions and hateful thoughts: grant us that with purity of heart we may § 
do the works of righteousness. 


{THE PROTHESIS) 


And he brings and arranges the seal in the paten and says 


HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS 
SHEARERS 18 DUMB SO HE OPENED NOT HIS MOUTH IN HIS HUMILIATION fe) 


THE PLAcE, O LorD, WHICH THOU HAST MADE FOR THEE TO DWELL IN: 
THY SANCTUARY, 0 LoRD, WHICH THY HANDS HAVE ESTABLISHED. THE LorpD 
SHALL REIGN FOR EVER AND EVER 


And when he mixes the chalice he says 


Our Lord Jesus Christ was crucified between two robbers in Jerusalem and 15 
waS PIERCED in HIS SIDE WITH the SPEAR AND THERE flowed our therefrom 
BLOOD AND WATER AND HE THAT SAW IT BARE RECORD AND WE KNOW THAT HIS 
RECORD 18 TRUE 

I WILL RECEIVE THE CUP OF SALVATION 


and the rest (of Ps. cxvt 13, 14). 20 


And he sets the sedro of penitence 


First the prumion Him whom watchers exalt and to whom angels minister 
and of whom every creature proceeds and is guided, him praise befitteth 


Sedro We beseech thee, o our Lord Jesus Christ, o God, to bless thy 
servants and these thy worshippers who are gathered together in thine holy 25 
name in this temple. May they put on thy spiritual weapons, may they 
conquer the wicked one and his host. Spare their sins by thy grace and 
forgive their offences by thy mercy that they may lift up praise unto thee. 
Vowe At thy gate, o Lord, do I knock, from thy treasury I ask for mercies. 

I a sinner of years have turned aside from thy way. Grant me to confess 30 
my sins and to forsake them and to live by thy grace. At what gate shall 
we go and knock save at thy gate, o gracious one our Lord, and what have 
we that shall plead with thee for our offence if thy mercies plead not with thee, 
o king whose glory kings do worship? Glory Father and Son and Holy 
Ghost, Bg THOU to us an high wall and AN HOUSE OF DEFENCE from the wicked 35 
one and from the hosts of him that fighteth against us: with the wings of thy 
mercies hide us when the good are severed from the wicked. From everlasting 
Let the voice of our ministry be a key that openeth the gates of heaven and 
may the archangels say from out their ranks How sweet is the voice of the 
earthborn! The Lord quickly answer their request! The smoke May we be 40 


“2 | The Syrian Rite 


pardoned and cleansed and sanctified and purified and purged from all the filth 

of sin by this smoke of odours which we offer before thee now, o our Lord 
and our God, and at all times for ever. Examimahon 1 have sinned against 
thee, o thou that hast pity on a sinner: receive my supplication and forgive 

5 me my faults: o Lord the lord of all, have mercy on me 
Then he shall say 
Kurillison three times and Our Father which art in heaven 
and this seal 
Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord, 
1o a sweet-smelling savour, even all our thoughts and words and deeds and holo- 


causts, and without spot to appear before thee all the days of our life, o Father 
and Son and Holy Ghost for ever. 


The service of penitence is finished which was foreshadowed by the old covenant 
and the law. 


15 The second service of the Kurbéno 


First the priest praises and says 
Glory be to the Father and to the Son and to the Holy Ghost: and upon 
us weak and sinful be mercy and grace at all times 


Prayer 

ao. «0: Vouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN 
FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy 
of holies, high and exalted, and in purity and holiness tu stand before thine 
holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN 
THE BELIEF OF THE TRUTH, O our Lord, 

25 And afterwards bowing down he adds and says the prayer for himself 

O Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN 

THE DEATH OF a sinner: to thee, o Lord, do I stretch forth the hands of my 
heart and I implore of thee forgiveness for all my unlawful deeds, albeit 
unworthy: but I beseech thee keep my mind from the operations of the enemy, 

30 mine eyes that they look not incontinently, mine ears that they listen not to 
vanities, mine hands from the service of hateful things, and my reins that they 
be moved in thee, so that I be entirely thine. And from thee be there granted 
unto me the gift of thy divine mysteries, o Christ our Lord and our God, for 
ever. Amen. 

35 (OFFERTORY PRAYERS) 


Then he rises and ascends the step and says 
Stimen kalis 
(The people) 
Kurillison 


ee el 


The Liturgy of the Syrian Facobites 73 


And again removing the veils, that is the covering of the mysteries, he places that 
of the paten on the south, and that of the chalice on the north. Over that of the 
paten he says 
Tue Lorp 1S KING AND HATH PUT ON GLORIOUS APPAREL: THE LORD HATH 
PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH 5 


and the rest (of Ps. xctts) 
[Over that of the chalice he says 


O pure and spotiess Lams who offered to his Father an acceptable offering 
for the expiation and redemption of the whole world: vouchsafe us to offer 
ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 1o 
thy sacrifice which was for us, o Christ our God for ever. Amen] 


And he [stretches forth his hands in the form of a cross, his right hand over his 
left and | tahes the paten in his right hand and the chalice in his left crosswise (and 
isfts them up on high above the part where is the fixed tablitho| and says the general 

prayer on this wise 1s 

The memorial of our Lord and our God and our Saviour Jesus Christ and of 
all his saving dispensation on our behalf: to wit the message of the watcher, 
and his glorious conception and his birth in the flesh and his baptism in the 
Jordan and his fast of forty days and his saving passion and his uplifting on the 
cross and his quickening death and his honourable burial and his glorious 20 
resurrection and his ascension into heaven and his session on the right hand of 
God the Father ; according to his own command unto us we are commemorat- 
ing at this time upon the eucharist that is set before us. Then particularly for 
our father Adam and our mother Eve and the holy mother of God Mary and the 
prophets and apostles, preachers and evangelists and martyrs and confessors, 25 
righteous men and priests and holy fathers and true shepherds and orthodox 
doctors, solitaries and cenobites and those who are standing and praying with 
us with al] those who since the world began have been wellpleasing unto thee 
from our father Adam even unto this day. Again we are commemorating our 
fathers and our brethren and our masters who have taught us the word of truth 30 
and our departed and al] the faithful departed, particularly and by name them 
that are of our blood and them that had part in the building of this temple and 
them that had part and are still taking part in the support of this place, and all 
that take part with us whether in word or in deed, in little or in much, especially 
him for whom and in whose behalf this kurbono is offered here he mentions him 35 
Sor whom (he ts celebrating) and pardon his offences and his sins in thy mercy. 

O God, make a good remembrance for N: then for whoso ts worthy: and tf he ts 
offering for the mother of God or for one of the saints let him say and for saint mar 
N whose commemoration we are celebrating today: then he shall say particu- 
larly then for the holy mother of God Mary in whose honour and for whom this 49 
kurbono is offered today peculiarly and distinctly that she, o my Lord, may be an 
intercessor unto thee in the behalf of every one that taketh refuge in the aid of 
her prayers. O good and merciful God, by her heard and acceptable prayers unto 
thee answer in thy goodness his requests who sets apart and honours her 


74 The Syrian Rtte 


remembrance: remove from him temptations and chastisements and rods of 
anger and forgive his offences in thy mercy, by the prayers of thy mother and 
of all thy saints. Amen. Again O God, thou wast the offering and to thee the 
offering is offered: receive this offering from my weak and sinful hands for the 
5 soul of N and he repeats it three times. Again O God, in thy graciousness make 
rest and good remembrance to my father and to my mother. And sf for the sick 
O merciful God, be gracious to V and grant him healing of soul and body. And 
sf for the departed O God, make to him rest and good fruition in thy mansions of 
light with all the doers of thy will. | And make rest and good remembrance to 
10 my father and to my mother and to all who are with me and who have com- 
panionship with me and to all who ask of our weakness that we make memorial 
of them in this thine offering offered unto thee by our sinfulness, whose names 
are known unto thee. 


And he puts down the mysteries and sets the chalice to the east and the paten to 
15 the west on the tablitho and he covers them with the annaphura and says 


HIs GLORY COVERED THE HEAVENS AND all creation WAS FULL OF HIS PRAISE. 


«MASS OF THE CATECHUMENS) 
(THE CENSING) 
The deacon 
20 Stémen kalis 
(The people) 
Kurillison 
The priest 
The general prumion To that glorious and adorable one 
2s who hath magnified the memory of her that brought him forth 
in heaven and in earth and who hath made victorious the 
memory of his saints in every spot and place and on every wise 
and hath distilled the dew of mercy and compassion on the limbs 
of the faithful departed : to him praise is fitting 


30 And he sets the sedro Ne adore and give thanks and glorify 
thee, the creator of the worlds and disposer of things created, 
the blessed Root that budded forth and sprang up oUT OF A DRY 
GROUND, even of Mary, and all the earth was filled with the 
savour of its glorious sweetness and it drove away the foul 

35 savour of heathenness from all regions by its glorious doctrine. 
We offer before thee this incense after the pattern of Aaron the 
priest who offered pure incense unto thee in the tabernacle that 
was for a time and sTAYED thereby THE PLAGUE from the people 





The Liturgy of the Syrian Facobites 75 


of Israel. So we beseech thee, o Lord, receive this savour of 
Spices which our lowliness offers unto thee by reason of our 
sins and our offences, in the behalf of our father Adam and our 
mother Eve, in the behalf of the prophets and apostles, in the 
behalf of the just and righteous, in the behalf of the martyrs 5 
and confessors, in the behalf of the fathers and orthodox doctors, 

in the behalf of the monks and cenobites, in the behalf of the 
holy mother of God Mary, in the behalf of orphans and widows, 
in the behalf of the distressed and the afflicted, in the behalf of 
the sick and oppressed, in the behalf of all who have spoken 10 
and charged us to remember them in prayers to thee, o Christ 
our God, and in the behalf of the living and the dead and the 
repose of their souls in the heavenly Jerusalem. And glory and 
worship we will send up to thee, o my Lord, and to thy Father 
and to thine Holy Spirit now and at all times for ever. Amen 15 


He burns incense and says 


To the glory and honour of the holy and glorious Trinity 
incense is set on by my hands weak and sinful 

Let us pray all of us: mercy and grace ask we from the Lord. 
O merciful Lord, have mercy on us and help us a0 


and he takes the incense and worshipping censes the midst of the table of life three 
times, which ts a type of the Father, saying 


Adoration to the gracious Father 
and the north horn he censes three times, which ts a type of the Son, and says 
Adoration to the merciful Son 25 
and the south horn he censes three times, which ts a symbol of the Holy Ghost, 
Adoration to the living and holy Spirit 


and he ascends the step and raises the incense over the mysteries on the east side and 
says this Voice 


W REJOICE IN THE LORD, O YE RIGHTEOUS 30 
With the smoke of spices be there a remembrance to 
the Virgin Mary mother of God 
and bringing st to the west side he says 
PRAISE HIM, ALL YE PEOPLES 
With the smoke of spices be there a remembrance to 35 
the holy prophets apostles and martyrs 


76 The Syrian Rite 


and to the north side saying 
Glory be to the Father and to the Son and to the Holy Ghost 


With the smoke of spices be there a remembrance to 
the doctors and the priests and the just and the 
5 righteous 


and to the south side saying 
From everlasting to everlasting world without end 


With the smoke of spices be there a remembrance to the 
holy church and all her children 


10 and he lowers the censer in a circle over the mysteries three times and 
descends from the step saying this 
Smoke Receive, o my Lord, in thy mercy the incense of thy 
servants and be reconciled by the smoke of thy priests and be 
appeased by the service of thy worshippers and magnify thereby 
15 the remembrance of thy mother and of thy saints and of all the 
faithful departed, o Son the Christ who with thy Father and 
thine Holy Spirit art worshipped and glorified now and at all 
times for ever. Zhe seal May the just and righteous, the 
prophets and apostles and martyrs and confessors and the holy 
2o mother of God Mary and all the saints who in all generations 
have been wellpleasing unto thee, o God, be intercessors and 
suppliants unto thee in the behalf of the souls of all of us, that 
by their prayers and supplications wrath may cease from thy 
people. And have mercy on the flock of thy pasture and make 
ag thy tranquillity and thy peace to dwell in the four quarters 
of the world and to the departed grant pardon in thy 
goodness, o our Lord and our God, for ever. Examination 
Let Mary who brought thee forth and John who baptized 
thee be suppliants unto thee in our behalf: and have 
3o Mercy upon us. 


(THE LECTIONS) 


*[Uf there be lessons for that day from the books of the Old Testament the 
people shall say 
A voice 
35 (and the rest) 


The Liturgy of the Syrian Facobttes 77 


Then the lessons shall be read) 


{AND THE LorD saip UNTO Moses WHEREFORE CRIEST THOU 


ore Brace AND HIS SERVANT Moses’ Exod. xtv 15-31 
ALL WISDOM COMETH FROM THE LORD..... TURNETH AWAY 
WRATH Ecclus, 1 1—-a1 5 
THE WILDERNESS AND THE SOLITARY PLACE ....... SORROW 


AND SIGHING SHALL FLEE AWAY Is, xxxv} 


And he begins the responsory of Mar Severus 


By the prayers of Mary who brought thee forth and of John 
who baptized thee 10 


We I WIL MAGNIFY THEE, 0 GoD MY KING, whose only-begotten 
Son who was immortal in his nature and came in 
grace for the life and salvation of the race of men and 
became incarnate of the holy and glorious pure virgin 
the mother of God Mary: he took a body without 15 
change and was crucified for us, even Christ our God, 
and by his death trampled under foot our death and 
destroyed it, who is one of the holy Trinity and is 
worshipped and glorified equally with his Father and 
his Holy Spirit 20 

Have mercy on us all. 

And they say 
Hoty art thou, o God: HOLy, o mighty: HOLY, o immortal 
who wast crucified for us: have mercy upon us 


Hoty art thou, o God: HoLy, o mighty: HOLY,o immortal 25 
who wast crucified for us: have mercy upon us 


Hoty art thou, o God: HoLy, o mighty: HOLy, o immortal 
who wast crucified for us: have mercy upon us 
and 
Kurillison 30 


three times. 


78 The Syrian Rite 


5 The people The priest 
The chosen apostles Vouchsafe us, o Lord God, 
(and the rest) by the intercession of thine 
holy apostles to be unmoved 
5 and immovable in the faith 


and to be stablished in their 
doctrines and by good and 
profitable works to be well- 
pleasing to thy godhead, re- 
10 joicing in thee all the days 
of our life and to the end, 
o Christ our God and the 
hope of our life and the 
saviour of our souls for ever. 
15 Amen | 


He veads the Praxis 


Beloved {WHOSOEVER BELIEVETH THAT .......ece00% HATH 
NOT LIFE I Jo. v 1-12}. 


The people Again the prayer before the Apostle 
20 Paul the blessed apostle Accept, o Lord God, our 
(and the rest) prayers and our supplications 


which are at this time before 
thee and account us worthy 
with purity and holiness to 
keep thy commandments and 
those of thy divine apostles 
and of Paul THE ARCHITECT 
and builder of thine holy 
church, o our Lord and our 
30 God for ever 


The deacon 


Paul the apostle: from the Epistle to {the Corinthians} 
Bless, o my Lord 


to 


en 


My brethren {I wouLD NoT THAT YE SHOULD BE IGNORANT 
oe se eo ABLE TO BEAR IT _ I Cor. ¥ 1-13} 


The Liturgy of the Syrian F acobites | 79 


The deacon 
Bless, o my Lord. 


The people 
Halleluiah and halleluiah 


OFFER To him “[sacrifices, BRING PRESENTS 5 


COME INTO THE COURTS OF THE LORD AND WORSHIP him IN 
his HOLY TEMPLE: BE THANKFUL UNTO HIM AND SPEAK GOOD 
OF HIS NAME 
by whom life is bestowed 


Halleluiah]. 10 


The deacon The priest before the Gospel 
Bless, o my Lord Grant us, o Lord God, the 
With silence ‘[stand, ye knowledge of thy divine words 
hearers, for this is the holy and fill us with the understand- 
Gospel which is being read. ing of thine holy Gospel and 15 
Brethren, haste ye and hear the riches of thy divine gifts 
and acknowledge the word and the indwelling of thine 
of the living God] Holy Spirit and give us with 
joy to keep thy commandments 
and accomplish them and fulfil 20 
thy will and to be accounted 
worthy of the blessings and 
the mercies that are from thee 
now and at all times 
The priest 25 
Peace be to you all 
The people 
And with thy spirit 
The priest 
The holy Gospel of our Lord Jesus Christ, the life-giving 30 
Gospel of {Luke} the apostle who preached life and salvation 


to the world 
The deacon 


BLESSED IS HE THAT COMETH IN THE NAME OF THE LORD 


80 The Syrian Rite 


The priest 
In the time therefore of the dispensation of our Lord and our 
God and our Saviour Jesus Christ, the Word of the living God 
who was incarnate of the virgin Mary, these things were done 
The deacon 
We believe and confess 
The priest 
{AND AS THE PEOPLE WERE IN EXPECTATION...... IN THEE 
I AM WELL PLEASED S. Luke 18 15-22} 
And peace be to you all 


The people 
And with thy spirit 
This prayer . 
To our Lord Jesus Christ be our praise and our thanksgiving 
rs and our blessing for his lifegiving word to us, and to his Father 
who sent him for our salvation, and to his living and holy Spirit 
who giveth us life, now and at all times for ever. Amen. 


5 


«MASS OF THE FAITHFUL) 
(THE PRAYERS) 
20 And he sets the sedro of the Entrance 


Let us pray all of us: ask we mercy and grace from the Lord. 
O merciful Lord have mercy on us and help us 
Prumton *{With the operation of good works and noble and 
holy thoughts and the pleasant savour of the true faith and the 
25 firstfruits of the gifts of glorious immortal lives be we accounted 
worthy to offer to THE HIGHPRIEST OF OUR CONFESSION, EVEN 
Jesus Christ, a holy and righteous sacrifice for that he of him- 
self hath MADE PURIFICATION OF our SINS and redeemed the 
world by his sacrifice: whom befitteth glory and honour 
30 and worship at this time of the celebration of the divine 
eucharist and at all times} 
Sedro of the entrance *{O Christ who art God the maker 
and the possessor of all, the redemptive breath of the worlds, 
pure immortal chrism and pleasant savour that never dieth, the 


The Liturgy of the Syrian Facobttes 81 


sweet and pleasant savour, the knowledge of thee filleth our 
hearts and thou hast vouchsafed to us poor and earthly things 
to stand before thee and to hear and to minister the service 
of thy divine and unspeakable mysteries which even ANGELS 
DESIRE TO LOOK INTO. Free our souls, o Lord, from the 5 
yoke of the bondage of sin that we may live before thee with 
watchfulness of mind and fixed rules of conversation all the 
days of our lives and come to a blessed end and to life everlast- 
ing, wherefrom troubles and lamentations and groanings are 
moved far off: through thy grace and the goodpleasure of thy 10 
Father blessing and blessed, who sent thee to save us, and 
through the operation of thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now 
and at all times for ever} 

He continues 15 

From God may we receive pardon of offences and remission 

of sins in both worlds for ever. Amen 

And he adds 

Peace be to you all 


The people 20 
And with thy spirit 
The priest 
May the pardon of the Son of God be bestowed on our souls 
and on the souls of our fathers and of our brethren and of our 
masters and of our teachers and of our departed and of all the a5 


faithful departed, children of the holy church, in both worlds for 
ever. Amen 


And he burns incense and makes three crosses on the censer and says 


Let us answer and say Hoskly is the holy Father, horfly is 
the holy Son, hookly is the living and holy Spirit, who halloweth 30 
the incense of the sinner his servant, sparing and having 
mercy on our souls and on the souls of our fathers and of our 
brethren and of our masters and of our teachers and of our 
departed and of all the faithful departed, children of the holy 
church, in both worlds for ever and ever. Amen. 35 

G 


82 The Syrian Rite 


(THE CREED) 
The deacon 
Sophia end Préschomen 
The priest begins 

5 * [each of the faithful shall say 1 believe and the priest shall say We believe] 
I believe [in one God the Father almighty maker of heaven 
and earth and of all things visible and invisible. And in one 
Lord Jesus Christ the only Son of God, who was begotten of 
the Father before all worlds, light of light, very God of very 
10 God, begotten and not made, and equal in substance to his 
Father: by whom all things were made: who for us men and 
for our salvation came down from heaven and was incarnate of 
the Holy Ghost and of the virgin Mary mother of God and was 
made man and was crucified for us in the days of Pontius Pilate 
15 and suffered and died and was buried and rose again the third 
day as he willed and ascended into heaven and sat down at 
the right hand of his Father and he shall come again in glory 
to judge the quick and the dead: of whose kingdom there is no 
end. And in one Holy Ghost who is the Lord, the quickener 
20 of all things, who proceedeth from the Father, and with the 
Father and with the Son is worshipped and glorified, who spake 
by the apostles and the prophets*. And in one church apostolic 
catholic and glorious”: I acknowledge that there is one baptism 
which is for the remission of sins and I look for the resurrection 

25 of the dead and the new life in the world to come. Amen.] 


(THE LAVATORY) 
And he washes the tips of his fingers tn water and says 

Wash away, o Lord God, the foul pollution of my soul and 
cleanse me with thy sprinkling of life that in purity and in 
3° holiness I may be accounted worthy to go in to the holy of 
holies, thine holy and hallowing house, and without defilement 
to handle thine adorable and divine mysteries, that with pure 
conscience I may offer unto thee A LIVING SACRIFICE that may 
be WELLPLEASING UNTO thy godhead and like unto thy glorious 

35 sacrifice, our Lord and our God, for ever. 


® Bodl. MS. Marshall 327 f. 182: prophets and apostles 
> sb. holy catholic and apostolic 


The Liturgy of the Syrian Facobites 83 


Again he asks for forgiveness and says 

My brethren and my masters, pray for me that my sacrifice 
be accepted. 

And he bows down before the table of life and prays this prayer in silence 

and says 

O holy and glorious Trinity, have mercy upon me: o holy 
and glorious Trinity, forgive me my sin: o holy and glorious 
Trinity, receive this offering from my weak and sinful hands. 
O God, in thy mercy make rest and good remembrance on 
thine holy and heavenly altar for thy mother and for thy saints 
and for all the faithful departed. O God, pardon and remit in 
this hour the sins of thy sinful servant and help my weakness 
which crieth unto thee at all times and by the prayers of thy 


Cpe 


mother and of all thy saints, o God, in thy Jovingkindness . 


pardon and remit the sins of them of our blood, our fathers and 
our brethren and our masters and of him for whom and in the 
behalf of whom this sacrifice is offered 
here he mentions whomsoever he will. 
And he ascends the step and kisses the throne and begins the Kurobho 


The Annaphura of Mar James the brother of our Lord 


(THE KISS OF PEACE) 
First the prayer before the Peace 
O God of all and Lord, account these our unworthy selves 
worthy of this salvation, o thou lover of men, that pure of ALL 
GUILE AND all HYPOCRISY we may greet one another WITH 
A KISS HOLY and divine, being united with the bond of love 
and peace: through our Lord God and Saviour Jesus Christ 
thine only Son our Lord through whom and with whom to 
thee is fitting glory and honour and dominion with thy Spirit 
allholy and good and adorable and lifegiving and consubstan- 
tial with thee now and ever and world without end 
The people 
Amen 
The priest 
Peace be to you all 
The people 
And with thy spirit 
G 2 


35 


30 


35 


84 The Syrian Rite 


The deacon 
Give we the Peace 


The people 
Account us worthy, o Lord. 


5 (THE INCLINATION) 
The deacon 
Let us bow down our heads before the Lord 


The people 
Before thee, o Lord 
10 The priest 
Thou who alone art a merciful Lord, send thy blessings on 
them that bend their necks before thine holy altar, o thou that 
DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT 
ARE LOWLY, and bless them: through the grace and mercies 
13 and love towards mankind of Christ thine only Son through 
whom and with whom to thee is fitting glory and honour and 
dominion with thy Spirit allholy and good and adorable and life- 
giving and consubstantial with thee now and ever and world 
without end 


20 The people 
Amen. 


(THE PRAYER OF THE VEIL) 
The priest 

O God the Father who for thy great and unspeakable love 

25 towards mankind didst sEND thy SON INTO THE WORLD tO BRING 
AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy 
face from us who offer this fearful and unbloody sacrifice : For 
WE TRUST NOT IN OUR OWN RIGHTEOUSNESS BUT IN THY MERCIES. 
We intreat therefore and beseech thy goodness that this mystery 
30 which is administered for our redemption be not for judgement 
unto thy pegple but for the wiping out of sins and for forgive- 
ness of trespasses and for thanksgiving unto thee: through the 
grace and mercies and love towards mankind of thine only Son 
through whom and with whom to thee is fitting glory and honour 


The Liturgy of the Syrian Facobttes 85 


and dominion with thy Spirit allholy and good and adorable 
and lifegiving and consubstantial with thee now and ever and 


world without end 
The people 


Amen. 5 


(ANAPHORA) 
The deacon 
Stand we fairly 
The people 
Mercies, peace, (a sacrifice of praise) 10 
(THE THANKSGIVING ) 
He mabes the annaphura to fiutier and says 
THE LOVE oF Gop the Father AnD THE GRACE *[oF the only- 
begotten Son AND THE FELLOWSHIP and descent oF THE HoLy 
GHOST BE WITH YOU ALL, my brethren, evermore] 15 
The people 
And with thy spirit © 
The priest 
The minds and hearts of all of us be on high 
The people 20 
They are with the Lord our God 
The priest 
Let us give thanks unto the Lord with fear *[and worship with 
trembling | 
The people 25 
It is meet and right 
The priest: gthintho 
It is very meet right fitting and our bounden duty to 
praise thee, to bless thee, to celebrate thee, to worship thee, to 
give thanks to thee the creator of EVERY CREATURE VISIBLE 3° 


AND INVISIBLE 
T*hitho 


whom THE HEAVENS AND THE HEAVENS OF HEAVENS PRAISE AND 
ALL THE HOSTS OF THEM, THE SUN AND THE MOON AND ALL 
the choir of THE STARS, THE EARTH AND THE SEA AND ALL 35 


86 The Syrian Rtte 


THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH 
OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS 
archangels princedoms POWERS THRONES DOMINATIONS VIR- 
TUES above the world, heavenly armirs, the cherubin with 
5 Many eyes, and the seraphin with six wings and wITH Two of 
their wings THEY veil THEIR FACE AND WITH TWAIN THEIR 
FEET AND WITH TWAIN THEY DO FLY one to another, with 
unceasing voices and unhushed theologies, a hymn of victory 
majesty and EXCELLENT GLORY with clear voice hymning, and 
1o crying and shouting AND SAYING 
The people 
HoLy HOLY HOLY MIGHTY Lorp Gop oF SABAOTH 
of the Glory and honour of whose majesty 
heaven and EARTH ARE PULL 
15 Hosanna in the highest 
BLESSED IS HE THAT came and COMETH 
IN THE NAME OF THE LorD 
HosANNA IN THE HIGHEST 
The priest: gthontho 
ao Even as in truth thou art holy, KING OF THE WORLDS and 
giver of all holiness, and holy also is thine onlybegotten Son 
our Lord and God and Saviour Jesus Christ and holy also is 
thine Holy Spirit who SEARCHETH ALL THINGS, even THE DEEP 
THINGS oF thee, Gop and Father. For holy art thou all- 
as sovereign almighty terrible good, of fellowfeeling and especially 
as touching thy creature: who madest man out of earth and 
gavest him delight in paradise: but when he transgressed thy 
commandment and fell thou didst not pass him by Nor FORSAKE 
him, o good, but didst chasten him as an exceeding merciful 
30 father: thou calledst him by the law, thou didst lead him by the 
prophets and Last OF ALL didst SEND thine ONLYBEGOTTEN SoN 
INTO THE WORLD that he might renew thine image : who, when 
he had come down and been incarnate of the Holy Ghost and 
of the holy mother of God and evervirgin Mary and CONVERSED 
35 WITH MEN and done all things for the redemption of our race 
Telitho 
and when he was about to accept a voluntary death for us 
sinners, himself without sin, IN THE SAME NIGHT IN WHICH HE 


The Liturgy of the Syrian Facobttes 87 


WAS DELIVERED UP for THE LIFE and salvation OF THE WORLD 
TOOK BREAD on his holy spotless and unpolluted hands and 
showed it to thee, God and Father, and when he had GIvEN 
THANKS ° HE BLESSED > hallowed > BRAKE AND GAVE TO HIS 
DISCIPLES and holy apostles sayinc TAKE, EAT of it: THIS IS MY 5 
BODY WHICH FOR you and for many IS BROKEN and given for 
the remission of sins and for eternal life 

The people 

Amen 

The priest 10 
And LIKEWISE also THE CUP AFTER HE HAD SUPPED when he 
had mixed with wine and water HE GAVE THANKS > BLESSED >} 
hallowed + AND GAVE TO HIS DISCIPLES and holy apostles sayING 
TAKE, DRINK YE ALL OF IT: THIS IS MY BLOOD OF THE NEW 
TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given 15 
FOR THE REMISSION OF SINS and for eternal life 


The people 
Amen 
The priest 
Do THIS IN REMEMBRANCE OF ME: FOR AS OFTEN AS YE EAT 20 


THIS BREAD AND DRINK THIS CUP YE Do proclaim my DEATH and 
confess my resurrection UNTIL I COME 


The people 
Thy death, o Lord, ‘[we commemorate and thy resurrection we 
confess and thy second coming we look for, and we ask of thee 25 
mercy and compassion and we implore the forgiveness of sins. 
Thy mercies be upon us all]. 


(THE INVOCATION ) 
The priest 

Commemorating therefore, o Lord, thy death and thy resur- 30 
rection on the third day from the tomb and thine ascension into 
heaven and thy session at the right hand of God the Father and 
as well thy second coming fearful and glorious wherein thou 
SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt 
RENDER TO EVERY One ACCORDING TO HIS DEEDS, we offer thee 35 
this fearful and unbloody sacrifice that THOU DEAL NOT WITH US 


The Liturgy of the Syrian Facobttes 89 


which sets free our souls and bodies, the body of our Lord 
God and Saviour Jesus Christ for the remission of sins and 
eternal life to them that receive. Amen 

The people 

Amen 5 

The priest 
And the mixture that is in this cup the blood of the new 
testament + the redeeming blood >& the lifegiving blood »& the 
heavenly blood which sets free our souls and bodies, the blood 
of our Lord God and Saviour Jesus Christ for the remission of !0 
sins and eternal life to those who receive it. Amen 


The people 

Amen 

The priest 
That they be to all who receive of them the hallowing of souls 15 
and bodies, fruitfulness in good works, for the confirmation of 
thy holy courcH which thou hast FouUNDED UPON THE ROCK of 
the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST 
iT, delivering it from all heresy and from every STUMBLINGBLOCK 
of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD: 20 
by the grace and mercies and love towards mankind of thine only 
Son through whom and with whom to thee is fitting glory and 
honour and dominion with thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 
ever and world without end 25 

The people 

Amen. 


(THE INTERCESSION ) 
*[ The deacon The priest: gthintho 


Bless, o Lord Wherefore we offer unto 30 
Let us pray and beseech our thee, o Lord, this same fear- 
Lord and our God at this ful and unbloody sacrifice for 
great and dread and holy these thine holy places which 
moment for our fathers and thou hast glorified by the 
rulers who are over us this manifestation of thy Christ 35 
day in this present life and and especially for the holy 


88 The Syrian Rite 


AFTER OUR SINS, 0 Lord, NEITHER REWARD US AFTER OUR 
iniquities, but after thy leniency and thy great and unspeakable 
love towards mankind BLot out the sins of us thy servants who 
intreat thee. For thy people and thine inheritance intreat thee 
5 and through thee and with thee the Father saying 
The people 
HAvE MERCY ‘[upon us, o Gop the Father atmicuty, have 
mercy upon us] 
The priest 
10 We too, o Lord, receiving thy grace, *[weak and sinful, thy 
servants, give thanks unto thee and praise thee for all things 
and by reason of all things] 
The people 
We glorify thee, ‘(we bless thee, we worship thee, we believe 
15 in thee: we pray thee be propitious, o Lord God, have mercy 
upon us and hear us] 
The deacon 
In silence and fear *[stand and pray. The peace and tran- 
quillity of God the Father of us all be with us. Cry we 
20 and say we thrice Kurillison Kurillison Kurillison ] 
The priest: gthontho: the Invocation of the Holy Ghost 
Have mercy upon us, God the Father almighty, and send upon 
us and upon these gifts set before thee thine Holy Spirit the Lord 
and the lifegiver who shareth thy throne, God and Father, and 
2s shareth the kingdom with the Son, who is of one substance and 
coeternal, who spake in the law and the prophets and thy new 
testament, who descended in the likeness of a dove upon our 
Lord Jesus Christ in the river Jordan, who descended upon the 
holy apostles in the likeness of fiery tongues 
30 The priest 
Hear me, o Lord: *{hear me, o Lord: hear me, o Lord,] and 
have mercy upon us: [and may thy holy and living Spirit, 
o Lord, come and descend upon me and upon this oblation] 
The people 
35 Kurillison 
The priest: tlitho 
that coming down he may make of this bread the lifegiving 
body > the redeeming body »& the heavenly body »& the body 


The Liturgy of the Syrian Facobttes 89 


which sets free our souls and bodies, the body of our Lord 
God and Saviour Jesus Christ for the remission of sins and 
eternal life to them that receive. Amen 

The people 

Amen 5 

The priest 
And the mixture that is in this cup the blood of the new 
testament > the redeeming blood > the lifegiving blood »%& the 
heavenly blood which sets free our souls and bodies, the blood 
of our Lord God and Saviour Jesus Christ for the remission of !0 
sins and eternal life to those who receive it. Amen 

The people 

Amen 

The priest 
That they be to all who receive of them the hallowing of souls 15 
and bodies, fruitfulness in good works, for the confirmation of 
thy holy cnurcH which thou hast FOUNDED UPON THE ROCK of 
the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST 
iT, delivering it from all heresy and from every STUMBLINGBLOCK 
of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD: 2° 
by the grace and mercies and love towards mankind of thine only 
Son through whom and with whom to thee is fitting glory and 
honour and dominion with thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 
ever and world without end a5 

The people 

Amen. 


(THE INTERCESSION > 
*[ The deacon The priest: g¢théntho 


Bless, o Lord Wherefore we offer unto 30 
Let us pray and beseech our thee, o Lord, this same fear- 
Lord and our God at this ful and unbloody sacrifice for 
great and dread and holy these thine holy places which 
moment for our fathers and thou hast glorified by the 
rulers who are over us this manifestation of thy Christ 35 
day in this present life and and especially for the holy 


90 The Syrian Rite 


tend and rule the holy Sion the mother of all 
churches of God: the vener- churches: and for thine holy 
able and most blessed mar church which is in all the 
N our patriarch: and for world: grant her, o Lord, 

5 mar NV metropolitan with the the rich gifts of thine Holy 
residue of the metropolitans Spirit 


and venerable orthodox Remember also, o Lord, our 
bishops let us beseech the pious bishops who RIGHTLY 
Lord] divide for us THE WORD OF 
= TRUTH: especially the fathers 


our patriarchs mar N and our 
bishop. Grant them, o Lord, an honourable old age: for a long 
time preserve them TENDING THY PEOPLE in all piety and 
holiness 
1g Remember also, o Lord, this honourable presbytery which is 
here and in every place and the diaconate in Christ and the 
residue of all the ministry and every order of the church 
Remember also, o Lord, my lowliness whom all unworthy as 
I am thou hast accounted worthy to call upon thee. REMEMBER 
a0 NOT the sins of My YouUTH and mine ignorances BUT AFTER THE 
MULTITUDE OF THY MERCIES THINK THOU UPON ME: for IF THOU 
WILT BE EXTREME TO MARK iniquity, o Lorp, WHO MAY endure 
before thee? For wiTH THEE Is propitiation: visit me and 
purify me and where SIN ABOUNDETH THERE let thy GRACE 
25 MUCH MORE ABOUND 
Remember also, o Lord, those from among our brethren who 
are cast into bondage and are in prison and in exile, them that 
are sick and ill and them that are oppressed and vexed oF EVIL 
SPIRITS 
30 Remember also, o Lord, the air and the rains and the dews 
and the fruits of the earth: BLESS THE CROWN OF THE YEAR 
WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND 
THOU GIVEST THEIR food IN good SEASON: THOU OPENEST 
THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH 
35 good WILL 
T¢lttho 
And deliver us, o Lord God, from all oppression and wrath 
and straits and all hurt and opposition of wicked men and from 


The Liturgy of the Syrian Facobttes gI 


all force and violence of devils and from every scourge sent from 
thee, o God, which is brought upon us by reason of our sins 
and preserve us in the orthodox faith and the keeping of thine 
holy lifegiving commandments, us indeed and all that are 
accounted worthy to stand before thee and to wait for the rich 5 
mercies which come from thee: for thou art a God that taketh 
pleasure in mercy and to thee we offer up glory and to thine 
only Son and to thy Spirit allholy and good and adorable and 
lifegiving and consubstantial with thee now and ever and world 


without end 


10 


The people 
Amen 


*[The deacon 

Again then we commemorate 
all our faithful brethren true 
christians who have before 
bidden and charged our 
humility and our weakness 
to remember them in this 
hour and at this time: and 
for all who have been cast 
into all manner of grievous 
temptations and take refuge 
in thee, o Lord, the mighty 
God, and for their salvation 
and their visitation by thee 
speedily: and for this city 
preserved of God and for 
the concord and advance of 
the faithful inhabiters there- 
of that they be exercised in 
virtue let us beseech the 
Lord] 


The priest: gehintho 

Again vouchsafe to remem- 
ber those who stand with us 15 
and pray with us, our fathers 
and brethren, and those who 
remain 

Remember also, o Lord, 
those who have charged us 20 
to remember them in our 
prayers to thee our God and 
to each one grant, o Lord, 
this request which has respect 
to their salvation 25 

Remember also, o Lord, 
those who have offered the 
offerings at thine holy altar 
and those for whom each has 
offered and those who have 30 
wished to offer and could not 
and those who are in anyone’s 
mind and those who are now 
mentioned by name 


T¢litho 35 
Remember, o Lord, all those whom we have mentioned and 
those whom we have not mentioned : according to the greatness 
of thy reconciliation afford them the joy of thy salvation, receiving 


10 


20 


30 


35 


Q2 


The Syrian Rite 


their sacrifices on to the expanses of thine heaven, vouchsafing 
unto them visitation and succour from thee: strengthen them 
with thy power and arm them with thy might: for thou 
art merciful and hast pleasure in mercy. To thee is fitting 
5 glory and honour and power with thine only Son and to thy 
Spirit allholy and good and lifegiving and adorable and consub- 
stantial with thee now and ever and world without end 


The people 
Amen 


* [The deacon 


Again then we commemorate 
all faithful kings and true 
christians who in the four 
quarters of this world have 
founded and _ established 
churches and monasteries 
of God: and for every 
christian polity, the clergy 
and the faithful people, that 
they be exercised in virtue 
let us beseech the Lord] 


The priest: gehintho 

Remember, o Lord, our re- 
ligious kings and queens: Lay 
HOLD UPON SHIELD AND BUCK- 
LER AND STAND UP TO HELP 
them, subdue unto them all 
their enemies and them that 
fight against them, THAT WE 
MAY paSS A PEACEABLE AND 
QUIET LIFE IN ALL GODLINESS 
AND humility 


Telitho 


For THOU art AN HOUSE OF REFUGE of salvation and an help- 
ing power and a victorious leader of all them that call unto thee 
2, and hope in thee, o Lord, and to thee we offer up glory and to 
thine only Son and to thy Spirit allholy and good and ador- 
able and lifegiving and consubstantial with thee now and ever 


and world without end 


The people 
Amen 


*[ Zhe deacon 


Again then we commemorate 
her who is to be called 
blessed and glorified of all 
generations of the earth, 
holy and blessed and ever- 
virgin blessed mother of 


The priest: gthintho 
Forasmuch then, o Lord, as 
thou hast the power of life and 
of death and art a God of mer- 
cies and of love towards man- 
kind, vouchsafe to remember 
all those who have been well- 


The Liturgy of the Syrian Facobites 93 


God Mary: and with her pleasing unto thee since the 
also let us remember the world began, holy fathers and 
prophets and apostles and forefathers, prophets and apos- 
evangelists and preachers tles and John the forerunner 
and martyrs and confessors and baptist and S. Stephen 5 
and blessed John Baptist chief of deacons and first of 
messenger and forerunner martyrs, and the holy and 
and the holy and glorious glorious mother of God and 
mar Stephen chief of dea- evervirgin Mary and all saints 
cons and first of martyrs. 10 
Let us therefore remember 

together all the saints: let 

us beseech the Lord] 


and tlitho 


We ask of thee, o Lord great in mercies, who makest possible 15 
things impossible, unite us to the blessed church, number us 
with that church, give us a place through thy grace among THE 
FIRSTBORN WHICH ARE WRITTEN IN HEAVEN. For for this cause 
we too remember them that they too while they stand before 
thy lofty tribunal may remember our misery and poverty and 20 
may offer unto thee with us this fearful and unbloody sacrifice 
for the care of them that live and for the assurance of us who 
are miserable and unworthy, and for the repose of all them that 
have fallen asleep aforetime IN THE BELIEF OF THE TRUTH, Our 
fathers and brethren. By the grace and mercies and love towards 25 
mankind of thine only Son, through whom and with whom to 
thee is fitting glory and honour and power with thy Spirit 
allholy and good and adorable and lifegiving and consubstantial 
with thee now and ever and world without end 


The people 30 
Amen 
*[The deacon The priest: gehontho 
Again then we commemorate Remember also, o Lord, our 


those who among the saints holy bishops who have gone to 
have aforetime fallen asleep their rest aforetime, who inter- 35 
in holiness and are at rest preted for us the word of truth, 
and have kept undefiled the who from James the archbishop 


94 The Syrian Rite 


apostolic faith and delivered and apostle and martyr even 
it to us: and those of the to this day have preached to 
three pious and holy and us the orthodox word of truth 
ecumenic synods we pro-_ in thine holy church 
5 claim, to wit of Nicaea and 
of Constantinople and of 
Ephesus: and our glorious 
Godbearing fathers and or- 
thodox doctors James the 
to =brother of our Lord, who 
was apostle martyr and 
archbishop, Ignatius, and 
Dionysius, Athanasius, Basil, 
Gregory, Timothy, Eusta- 
1§  thius, John; but most chiefly 
Cyril who was a tower of 
the truth, who expounded 
the incarnation of the Word 
of God, and mar James 
20 and mar Ephraim, eloquent 
mouths and pillars of our 
holy church, and them also 
that before them, with them 
and after them kept the one 
25 orthodox and uncorrupted 
faith and delivered it to us: 
let us beseech the Lord] 


and telttho 


the luminaries and teachers of thine holy church, even them that 
30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who have carried thine 
holy NAME before THE GENTILES AND KINGS AND THE CHILDREN 
oF IsRAEL: by whose prayers and supplications grant thy peace 
to thychurch. Their doctrines and their confessions confirm in 
our souls, speedily destroy heresies which trouble us and grant to 
35 us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME. 
For thou, o Lord, art holy and dwellest in the holy place and 
art the perfecter of the saints and to thee we offer up glory and 


The Liturgy of the Syrian Facobites 


95 


to thine only Son and to thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 


ever and world without end 


The people 


Amen 


*( The deacon 

Again then we commemorate 
all the faithful departed who 
from this -holy altar and this 
town and this place and from 
all places and quarters have 
departed, the departed who 
in the belief of the truth 
have aforetime fallen asleep 
and are at rest and have 
attained unto thee, o Gop, 
lord OF SPIRITS and OF ALL 
FLESH. Let us pray and in- 
tercede and beseech Christ 
our God who hath received 
their souls and spirits unto 
himself to vouchsafe them in 
his great mercies pardon of 
offences and remission of 
sins and to bring us and 
them to his heavenly king- 
dom 

Together let us cry and say 
thrice Kurillison Kurillison 
Kurillison] 


The priest: gthintho 

Remember, o Lord, the or- 
thodox presbyters who have 
gone to their rest aforetime, 
deacons subdeacons singers 
readers interpreters exorcists 
monks anchorets hearers per- 
petual virgins and _ seculars 
who have fallen asleep afore- 
time in the faith in Christ and 
those for whom each has 
offered and those whose es- 
tate each has kept in mind 


and telitho 


O Lord, Lord Gop oF spirits and OF ALL FLESH, remem- 
ber, o Lord, those whom we have mentioned and those whom 
we have not mentioned, who have passed from this life in the 
orthodox faith. Rest their souls and bodies and spirits, deliver 35 
them from eternal punishment to come and vouchsafe to them 
delight In THE BOSOM OF ABRAHAM and of Isaac and of Jacob, 
where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS 


15 


30 


96 The Syrian Rite 


and tribulations and sacuixes are FLED away. Impute to 
ams none of their offences and EXTER YOT IxTO JCDGEMEXKT 
THY SERVANTS, FOR IX THY SIGHT SHALL ¥%O MAW LIVIN 
pe justified : for there is no man that is not guilty of sin ait 
5 that is pure from defilement of them that are among the sons of 
gen upon the earth, save only our Lord and God and Saviour 
jesus Christ, thine onlybegotten Son, through whom we too 
ee ee 
both for ourselves and for them 
Io The people 
Rest them, pardon, remit ‘(and forgive, o God, the offences 
and the shortcomings of us all, which we have done wittingly 
or unwittingly | 
The priest: gthoutho 
15 Rest them, remit, forgive, o God, our offences, done volun- 
tarily and involuntarily, wittingly and unwittingly, by word and 
deed and in thought, those that are hidden and those that are 
manifest, those that were done long ago, those that are known 
and those forgotten, which thine holy name knoweth 
20 and (litho 
Our end preserve christian and sinless and gather us beneath 
the feet of thine elect when thou wilt and where thou wilt and 
as thou wilt, only without shame by reason of our faults, that in 
this as in all things thine allhonoured and blessed name may 
25 be glorified and extolled with the name of our Lord Jesus 
Christ and thine Holy Spirit now and ever and world without 
end 
The people 
As it was, ‘[is and awaiteth for the generations of the genera- 
30 tions and to the generations of the ages to come for ever. 
Amen]. 


(THE BLESSING) 
The priest 
Peace be to you all 
The people 


35 
And with thy spirit 


The Liturgy of the Syrian Facobites 97 


The priest 
The mercies of THE GREAT GoD AND ouR Saviour JEsSuS 
CHRIST SHALL BE WITH YOU all 


The people 
And with thy spirit. 5 


(THE FRACTION AND CONSIGNATION ) 
The deacon says the Kathulthi The priest breaks and signs saying 


*[Bless, o Lord Thus truly did the Word of 
Again and again by this pure God suffer in the flesh and was 
holy oblation and propitia- sacrificed and broken on the 10 
tory sacrifice which has been cross: and his soul was severed 
offered to God the Father from his body, albeit his god- 
and consecrated and accom- head was in no wise severed 
plished and consummated either from his soul or from his 
by the descent of the living body > And he was PIERCED 15 
Holy Ghost: for our father IN HIS SIDE WITH A SPEAR >] 
the illustrious priest who AND THERE flowed thereout 
offered and consecrated it, BLOOD AND WATER A PROPITIA- 
for the altar of God whereon TION FOR THE WHOLE WORLD > 
it is celebrated,forthe blessed and his body was stained there- 
folk who draw nigh and re-_ with > and for the sins of the 
ceive it in THE BELIEF OF THE circle of the world >% the Son 
TRUTH and those for whom died upon the cross & And his 
it is offered and consecrated: soul came and was united to 
again more especially we are his body and he turned us from 25 
praying an evil conversation to the good 
Behold a time of fear and be- and By THE BLOOD OF HIS CROSS 
hold an hour full of trem- HE RECONCILED and united and 
bling. Those on high stand knit HEAVENLY things with 
in fear and minister it with the things of EARTH and the 30 
trembling: trembling is cast people with the peoples and 
among the children of light the souls with the body. ANnp 
and earthborn men feel THE THIRD DAY HE ROSE AGAIN 
it not, and from the hour From the sepulchre and he 
wherein pardon is brought is one Emmanuel and _ is 35 
nigh sinners flee away. not divided after the union 
H 


0 


98 


Tremble ye ministers of the 
church for that ye administer 
a living fire and the power 
which ye wield surpasseth 
5 seraphin’s. Blessed is the 
soul which is present in the 
church in purity at this time 
because the Holy Ghost 
writes down its name and 
1c — up lifts it to heaven 
My blessed lady Mary, beseech 
with us thine onlybegotten 
that he be appeased through 
thy prayers and _ perform 
15 mercy on us all 
Look, o Lord, with a merciful 
eye on our father who 
stands before thine altar: 
receive, o Lord, his oblation 
20 like those of the prophets 
and the apostles 
Remember, o Lord, by thy 
grace and by thy divine 
compassion the fathers and 
25 pontiffis: may their prayer 
be a wall to us 
Remember, o Lord, our fathers 
and brethren again and our 
teachers, and us and them 
30 account worthy by thy mercy 
of the heavenly kingdom 
Remember, o Lord, them that 
are absent, have mercy on 
them that are here: give 
33. ‘rest also to the spirits of the 
departed and have mercy 
upon sinners in the day of 
judgement 


The Syrian Rite 


indivisible into the two natures. 
Thus we confess and thus we 
believe, thus we affirm that this 
body appertains to this blood 
and this blood to this body 


Another, of mar Jacob the doctor 


O Father of truth, behold thy 
Son the sacrifice which propi- 
tiates thee: receive this one 
who died for me and may I be 
forgiven through him.  Be- 
hold, take this offering at my 
hands and be reconciled unto 
me and remember not against 
me the sins which I have com- 
mitted against thy sovereignty. 
Behold his blood poured out 
upon Golgotha by wicked men 
and pleading for me: for its 
sake receive my petition. As 
great as are mine offences, so 
great are thy mercies: if thou 
shouldst weigh them, thy mer- 
cies would be heavier in the 
balance than THE MOUNTAINS 
that are WEIGHED of thee. 
Look upon the sins and look 
upon the offering for them, for 
the offering and the sacrifice is 
greater far than the sins: be- 
cause I sinned thy beloved 
bore the nails and the spear: 
his sufferings are enough to 
reconcile thee and by them 
may I live. Glory be to the 
Father who delivered his Son 
for our salvation and worship 


The Liturgy of the Syrian Jacobites 


The departed who are severed 
from us and have passed 
from this world, grant rest, 
o Christ, to their spirits with 
the righteous and the just: 
be thy cross a bridge to them 
and thy baptism a covering: 
thy body and holy blood 
a way to lead them to the 
kingdom 

May we be accounted worthy 
to lift up everlasting praise 
and acceptable worship from 
the midst of the sanctuary to 
the Father and the Son and 
the living Spirit of holiness 
that the true God may ac- 
complish towards us_ his 
grace and blessing, compas- 
sion and lovingkindness now 
henceforth and for ever 

And let us all with prayer 
beseech the Lord 


The people 
Amen]. 


99 


be to the Son who died upon 
the cross and restored us all 
to life and thanksgiving be to 
the Spirit who began and ful- 
filled the mystery of our salva- 
tion. O Trinity exalted above 
all, have mercy on us all 


Another prayer of the Fraction 
Thou art Christ the God 


5 


who was cleft in his side on 10 


the height of Golgotha in Jeru- 
salem for us. Thou art THE 
Lams oF GoD THAT TAKETH 
AWAY THE SIN OF THE WORLD. 


Do thou pardon our offences 15 


and forgive our sins and set us 
on thy right hand. 


(THE LORD'S PRAYER) 
The priest * {raises his voice]: the prayer of the Our Father which art 
tn heaven 
O Gop THE FATHER OF OUR LorpD JESUS CHRIST, THE FATHER 
OF MERCIES AND GOD OF ALL COMFORT WHO SITTEST ABOVE THE 
CHERUBIN and art glorified of the seraphin, BEFORE whom STAND 30 
A THOUSAND THOUSAND archangels, TEN THOUSAND TIMES TEN 
THOUSAND angels, hosts rational and heavenly, who hast youch- 
safed to sanctify and perfect the offerings and gifts and perfec- 


tion of fruits which are offered to thee FOR A SWEETSMELLING 


29 


35 


SAVOUR by the grace of thine onlybegotten Son and by the 35 
descent of thine Holy Spirit: sanctify, o Lord, our souls and 
H 2 


100 The Syrian Rite 


our bodies that with a pure heart and with soul enlightened and 
with face unashamed we may make bold to call upon thee, o God 
heavenly Father almighty holy, and to pray and to say 


Our FATHER WHICH ART IN HEAVEN 


5 The people 
HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE 
DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY THE 
BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS 
WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US 
10 NOT INTO TEMPTATION BUT DELIVER US FROM EVIL 
The priest 
Yea, 0 Lorp our GoD, LEAD US NOT INTO TEMPTATION which 
we are not able to bear BUT MAKE WITH THE TEMPTATION also 
A WAY OF ESCAPE THAT WE MAY BE able TO BEAR IT, and 
15 DELIVER US FROM EVIL: by Christ Jesus our Lord through whom 
and with whom to thee is fitting glory and honour and dominion 
with thy Spirit allholy and good and adorable and lifegiving 
and consubstantial with thee now and ever and world with- 


out end 
20 The people 


Amen. 


(THE INCLINATION ) 
The priest 
Peace be to you all 
25 The people 
And with thy spirit 
The deacon 
Let us bow down our heads unto the Lord 
The people 
30 Before thee, o Lord our God 
The priest 
To thee thy servants bow down their heads awaiting the rich 
mercies which come from thee. Send, o Lord, the rich blessings 
which come from thee and SANCTIFY Our SOULS AND BODIES AND 
35 SPIRITS that we may be worthy to partake of the body and blood 


The Liturgy of the Syrian Facobites 101 


of Christ our Saviour: by the grace and mercies and love 
towards mankind of Christ Jesus our Lord with whom thou art 
blessed and glorified in heaven and on earth with thy Spirit all- 
holy and good and adorable and lifegiving and consubstantial 


with thee now and ever and world without end 
The people 
Amen 

The priest 

Peace be to you all 
The people 

And with thy spirit 
The priest 

THE GRACE of the holy Trinity uncreated and eternal and 
consubstantial BE WITH YOU ALL 

The people 

And with thy spirit. 

(THE ELEVATION) 

The deacon 

Give we heed in fear 
The priest 

The holies to the holies 
The people 
The one Father is holy, the one Son is holy, the one Spirit 

is holy 


and the priest *(ratses the paten and elevates it and setting tt down he raises the 
chalice also and elevates it: and after the elevation he holds them up, the paten 
in his right hand and the chalice in his left, crosswise over the tablitho and\ says 


The one holy Father be with us R Amen. The one holy 
Son be with us R Amen. The one holy Spirit be with us 


10 


15 


20 


35 


Rk Amen. Blessed be the name of our Lord in heaven and in 30 


earth for ever Rk Amen. 


§ 


10 


15 


20 


35 


30 


35 


TO2 


The Syrian Rite 


(THE COMMUNION ) 


The deacon and the clerks 
In offerings and prayers let us 
remember them 
Then 


By the resurrection of Christ 
the king * [may we receive in 
faith pardon for our souls, 
and unto the Son who by his 
cross redeemed us say we all 
of us together Blessed be 
our redeemer: holy art thou, 
holy art thou, holy art thou 
who in all places magnifiest 
the memory of thy mother 
and of the saints and of the 
faithful departed 


Halleluiah 


The heavenly hosts standing 
with us in the midst of the 
sanctuary celebrate the body 
of the Son of God sacrificed 
before us. Draw nigh par- 
take of it for forgiveness of 
trespasses and sins 


Halleluiah 


Upon thine altar, o Lord, let 
our fathers and our brethren 
and our teachers be remem- 
bered and let them stand, 
o king Christ, at thy right 
hand in the day of thy great 
judgement 


Halleluiah 


Blessed be the Lord who de- 
livered unto us his body and 


The priest covers the mystenes and 
takes the spoon and places st on the 
chalice and comes down in front of the 
altar and bowing before the table of life 

prays these prayers 

Vouchsafe me, o my Lord, to eat 
thee in holiness and by the eating of 
thy body may my lusts be driven away 
and by the drinking of thy cup of life 
may my passions be quenched and by 
thee may I be accounted worthy of the 
pardon of offences and the remission 
of sins, o our Lord and our God, for. 
ever. Amen 

Another 


Vouchsafe us, o Lord God, that our 
bodies be made holy by thy holy body 
and our souls made radiant by thy pro- 
pitiatory blood and may it be for the” 
pardon of our offences and for the 
remission of our sins, o our Lord and 
our God, for ever. Amen 


Another 


Vouchsafe us, o Lord God, to eat 
thy holy body and to drink thy pro- 
pitiatory blood and may we be heirs 
in thine heavenly kingdom with all 
who have been wellpleasing to thy 
good will, o our Lord and our God, 
for ever. Amen 


And he ascends the step and when he 
has taken the coal from the chalice in the 
spoon he says 

Thee I am holding who holdest the 
bounds, thee I am grasping who order- 
est the depths, thee, o God, do I place 
in my mouth; by thee may I be de- 
livered from the fire unquenchable and 
be accounted worthy of the remission 
of sins like the sinful woman and the 
robber, o our Lord and our God, for 
ever. Amen 


The Liturgy of the Syrian Facobttes 103 


his living blood that thereby When he partakes he says 
we may gain pardon The propitiatory coal of the body 


, ‘ and blood of Christ our God is given 
Halleluiah and again Halle- to a sinful servant for the pardon of 


luiah offences and for the remission of sins 5 
Worshipped and glorified be in both worlds for ever and ever. 


the Father andthe Son and Amen . | 
the Holy Ghost from ever- 4% when he drinks from the chalice 


lasting and world without Brae aie ne os oa ue ties 
: : y living and lifegiving blood 10 
end: to him be glory }. which was poured forth on the cross 
may my offences be pardoned and 
my sins remitted, o Jesus Word of 
God who camest for our salvation, for 
everandever. Amen. 15 
And when he communicates a priest 
with the spoon he says 
The propitiatory coal of the body 
and blood of Christ our God is given 
to an illustrious priest or a modest 20 
deacon or an Antonian monk and then 
and steward of God for the pardon of 
his offences and the remission of his 
sins. His prayers be with us. Amen. 


And the priest takes the paten in his right hand and the chalice in his left and 25 

comes from the right side to the left and as he turns to the right and as the 
mysteries are going forth he says 

From thy propitiatory altar let there come down pardon for 
thy servants, o Son of God, who came for our salvation and 
shall come for our resurrection and the renewal of our race 30 
for ever 

and he continues 

Stretch forth, o Lord, thine invisible right hand and bless the 
multitude of thy worshippers which receives thy glorious body 
and blood for the pardon of offences and for the remission of 35 
sins and for confidence before thee, o our Lord and our God 


and when he comes down from the step he says 


The love of the GREAT Gop our Saviour Jesus Curist be 
upon the bearers of these holy things and upon the givers of 
them and upon the receivers of them and upon all who have 40 


104 The Syrian Rite 


laboured and have had part and are having part in them: the 
love of God be upon them in both worlds for ever. Amen. 


"|The deacon and the clerks And when he communicates the people 
My brethren, receive the body he says 
5 of the Son, cries the church : To true believers for the 


drink his blood with faith pardon of offences and for 
and sing praise. This isthe the remission of sins for ever 
cup which our Lord mixed And he that receives says 
on the wood of the cross. Amen. 
10 Draw nigh, ye mortals, drink 
of it for pardon of offences. 
Halleluiah. And to him be 
praise of whom his flock 
drinks and wins purity. | 
15 And turning to the right he says 


Glory to thee, glory to thee, glory to thee, o our Lord and 
our God for ever. O our Lord Jesus Christ, let not thy holy 
body which we have eaten and thy propitiatory blood which we 
have drunk be unto us for judgement and for vengeance but for 

20 the life and salvation of us all: and have mercy upon us. 


( THANKSGIVING ) 
And as the mysteries are being covered the deacon says 
Stand we all fairly, after (etc) 


The people 
35 We give thanks unto thee 

The priest 
We give thanks unto thee, o Lord our God, and especially 
give thanks unto thee for the abundance of thy great and un- 
speakable mercy and love towards mankind, o Lord, who hast 
30 accounted us worthy to partake of thine heavenly table. Con- 
demn us not by reason of the reception of thine holy and immacu- 
late mysteries but preserve us, 0 good, in righteousness and 
holiness that being worthy to partake of thine Holy Spirit we 
may find a PoRTION and a lot and AN INHERITANCE with all THE 
35 SAINTS who have been wellpleasing unto thee since the world 
began: by the grace and mercies and love towards mankind of 


The Liturgy of the Syrian Facobites 105 


thine onlybegotten Son through whom and with whom to thee 
is fitting glory and honour and dominion with thy Spirit allholy 
and good and adorable and lifegiving and consubstantial with 
thee now and ever and world without end 
The people 5 
Amen. 


(THE INCLINATION ) 
The priest 
Peace be to you all 
The people 10 
And with thy spirit 
The deacon 
Let us bow down our heads unto the Lord 
The people 
Before thee, o Lord our God 15 
The priest 
O Gop, WHO ART GREAT and marvellous, who didst Bow 
THE HEAVENS AND COME DOWN for the salvation of the race of 
the sons of men: turn thee unto us in thy mercies and pity and 
BLESS thy PEOPLE and preserve thine inheritance that in very 20 
truth and at all times we may glorify thee who alone art our 
TRUE Gop, and God the Father who begat thee and thine Holy 
Spirit now and at all times for ever 
The people 
Amen. 25 


(THE DISMISSAL ) 
The deacon 
Bless, o Lord 
The priest 
Bless us all, preserve us all, protect us all, show us all the 30 
way of life and salvation and from the mouths of us all let 
there ascend praise to thy majesty, o Lord of us all. Yea, 
o Lord, and all the faithful who have taken part in this eucharist 
which was brought in and uplifted and set in its place on this 


106 The Syrian Rite 


holy altar, may God who accepted the offerings of the holy 
fathers himself accept their offerings and vows and tithes, and 
bless them that are afar off and protect them that are nigh 
and grant rest and a good memorial to their dead and a blessed 
5 hope and preservation to their living. 
Fintshed ts the Annaphura of the holy and Godbearing mar James the brother 
of our Lord. His prayers be with us. 
The priest places his right hand upon the throne and says this commendation 
and makes three crosses on the people saying 
10 Depart in peace, brethren and beloved, whilst we commend 
you to the grace and mercy of the holy and glorious Trinity 
with the viaticum and the blessing which ye have received from 
the propitiatory altar of the Lord, those afar off and those that 
are nigh, the living with the dead, saved by the victorious cross 
15 of the Lord, stamped with the sign of holy baptism, that it may 
be a propitiation for your offences and may remit your short- 
comings and may give rest to the spirits of your departed. And 
may I the weak and sinful servant be favoured and helped by 
the helps of your prayers, brethren and masters, for ever. 
2o Amen. 


{THE ABLUTIONS) 
The priest worshipping shall say the prayer 
By the offering which we have offered this day the Lord God be appeased 
and his elect and holy angels, and may he make rest and good remembrance for 
25 his mother and for his saints and for all the faithful departed and especially for 
him for whom and in the behalf of whom this offering has been offered this day 
Another 


Thy sacred and holy mouth, o my Lord, hath promised and said on this 
wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVETH IN ME 
30 DWELLETH IN ME AND I IN HIM AND I WILL RAISE HIM UP AT THE LAST DAY. And 
to us, o Lord, who have eaten thy holy body and drunk thy propitiatory blood, 
let it not be for judgement, for vengeance nor for condemnation nor for accusa- 
tion to me and to thy faithful people but for the pardon of offences and for the 
remission of sins and for a blessed resurrection from the house of the dead and 

35 for boldness before thy fearful judgementseat, o our Lord and our God for ever. 


And wiping up the body he says this psalm 
Tue Lorp IS MY SHEPHERD THEREFORE CAN I LACK NOTHING: HE SHALL 
FEED ME IN A GREEN PASTURE 


and the rest (of Ps, xxtit) 


—. | 


The Liturgy of the Syrian Facobrtes 107 


And wiping the paten aith the purificator he says 

If there be a member remaining it remaineth to thy knowledge which created 
the world and if there be a member remaining the Lord be its keeper and 
forgiving and propitious unto me. 

And when he ministers the chalice he says 

WHAT REWARD SHALL ! GIVE UNTO THE LORD FOR ALL THE BENEFITS THAT 
HE HATH DONE UNTO ME? I WILL RECEIVE THE CUP OF SALVATION AND CALL 
UPON THE NAME OF THE LorpD: I WILL PAY MY VOWS ALSO UNTO THE LoRD 


With the sign of mar James 


O Son of God, who by his immolation saved the guilty, by thy living sacrifice 10 
dispel my passions and heal mine infirmities. Good is he that came and they 
pierced his side on Golgotha. By the blood and water that flowed therefrom 
quench thou my thirst 
And when he drinks from the deaconess the wine that has been mingled he says 

THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND I5 
THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER; 
FOR WITH THEE IS THE WELL OF LIFE 

and the rest (of Ps. xxxvi). 
And when he ministers his hands he says 


The living fire of the glorious body and blood of Christ our God quench the 20 
flame of the fire and the dread and vehement torments from my members and 
from the souls and bodies of the faithful departed who have put thee on By 
WATER AND THE Spirit, and do thou call and set them on thy right side at the 
last day as thou hast promised, o our Lord and our God 

When he ministers his fingers, first of his right hand three times, he says 25 

Let my fingers rehearse thy praises and my mouth thy thanksgiving. By the 
nails in thy hands and thy feet, by the spear which pierced thy side pardon me 
mine offences and my sins 

and when of the left hand, he says 


Keep me, o Lord, from all deceitful men and let thy right hand help me and 30 
from wicked works preserve me for ever. Amen. 


And when he drinks the deaconess he says 
THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE 
(and the rest) 
And wiping the chalice with a sponge he says 35 
(In mar Ephraim) 

Wipe away, o Lord, with the sponge of thy mercy all mine offences, and the 
sins which I have committed before thee pardon in thy lovingkindness, o king 
Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe 
me with the just who have loved thee and with the righteous who have desired 40 
thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting, 
continually, o my Lord, and amen now and always for ever. 


108 The Syrian Rite 


And he washes his hands and says 
Bre THOU My jUDGE, O LorD, For I HAVE WALKED INNOCENTLY 
and the rest (of Ps. xxvt) 
And he wipes his hands and says 
5 BRING UNTO THE LoRD, 0 YE MIGHTY, BRING YOUNG RAMS UNTO THE LorpD 
and the rest (of Ps. xxtx). 


And he sets the sedro of the departed 


First the prumton Let us all pray: let us ask mercy and grace from the 
Lord. O merciful Lord have mercy on us and help us. Glory be to him who 
10 by his death hath abolished our death and by being sacrificed for us hath made 
propitiation for all the children of Adam, the Good unto whom we shall be 
brought and whom we will glorify at this time and in all feasts and times and 
hours and seasons and all the days of life now and always and for ever 


Sedro Thou that quickenest the dead and makest them that are buried to 
1g rise again, do thou receive, o my Lord, the souls of these thy servants whose 
commemoration we are this day accomplishing. Make them to dwell, omy Lord, 
IN THE blessed MANSIONS OF THE FATHER’S HOUSE WITH ABRAHAM AND ISAAC 
AND JACOB thy FRIENDS and with all the faithful and the saints who sleep in 
thine hope. Quicken them, o Lord, and set them at thy right hand and let thy 
20 mercies abound upon us all. And we will all of us send up glory and thanks. 
giving unto the holy Trinity now and always and for ever. Hecontinues From 
God and the rest. The voice: O our Lord Jesus Christ Let not thy body and 
thy blood which we have received be unto us for judgement and for vengeance, 
o my Lord, but for the pardon of trespasses and for remission and for standing 
25 at thy right hand, halleluiah, with boldness. And thou shalt give them drink of 
thy pleasures as out of a river May thy body, o our Lord, which we have 
received and thy living blood which we have drunk in faith be a bridge and 
a passage whereby we may be delivered from fire and from hell, halleluiah, and 
may inherit life. Glory Let not the hands which have spread out their palms 
3o and received from thee the earnest, o Son of God, be drawn back at the judge- 
ment at the last day through the fierceness of the flame, halleluiah, yea by thee 
may they be stretched forth. From everlasting On the height of the tree on 
Golgotha our Saviour heard the voice of lamentations of the dead and he was 
moved and came down and brake the yoke of death from the necks of the 
35 buried, halleluiah: he comforted them. Zhe smoke A sweet savour, 0 Lord, to 
thy servants and thine handmaids be this offering which we offer unto thee for 
them this day. May thy goodpleasure, o my Lord, be thereby appeased, and 
give them rest in thy mercy. Examination If by the blood of beasts Moses 
gave life to Reuben who sinned, how much more shall the faithful departed be 

40 pardoned by the living sacrifice that is sacrificed for them 


And he says 
Kurillison Kurillison Kurillison 


The Liturgy of the Syrian Facobites 109 


O our Lord, have mercy upon us, spare, o our Lord, have mercy upon us, o our 
Lord. Receive our service and our prayers and have mercy upon us. Glory 
be to thee, o God, glory to thee, o Creator, glory to thee, o king Christ, who 
hast pity on thy sinful servants 

Our Father which art in heaven. 5 
And taking leave of the throne and worshipping and kissing he says 

Remain in peace, o holy and divine altar of the Lord. Henceforth I know 
not whether I shall return to thee or not. May the Lord vouchsafe me to see 
thee in THE CHURCH OF THE FIRSTBORN WHICH IS IN HEAVEN and on this cove- 
nant do I trust 10 

Remain in peace, o holy propitiatory altar of the holy body and propitiatory 
blood which I have received from off thee. May it be to me for the pardon of 
offences and for the remission of sins and for boldness before thy fearful judge- 
mentseat, o our Lord and our God, for ever 

Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15 
for me that my remembrance may not cease from thee henceforth and for ever. 


The order of the Kurbono ts complete without defect. 


(THE EULOGIA) 
Again the prayer for the blessing of the bread 
5[ On the days of the holy fast of the XL days and on vigils after the kuddas, which ts 20 
celebrated at midday during the fast and in the evening on vigils, let blessed bread 
be distributed among the people. And for this purpose we shall insert two prayers, 
one long and the other short: sf there be not opportunity for the long one, he 
shall read the short one. Only tf the bishop be present he shall bless the bread, and 
in his absence his deputy: if neither be present, then the priest who celebrates that 25 
day or some other shall bless it. Accordingly the servant of the church must prepare 
bread, divided into a sufficient number of portions, in a plate of silver or brass or 
some other metal and present st to be blessed 
The priest] 

Glory be to the Father and to the Son and to the Holy 30 
Ghost who hath stretched out his right hand and blesseth this 
bread which is set upon our hands by his grace and his abun- 
dant mercies for ever 

[Zhe people | 
Amen 
[The priest] 

O good dove and sustaining all flesh, o Lord, who GivEst 
food to thy servants 1n the fairness of the seasons, stretch out, 
o God, thine invisible right hand, bless [>%] this bread in thine ' 


Lae) 
LST) 


; 


110 The Syrian Rite 


holy name and cause thy satiety and thy blessing and thy nourish- 
ment and thy fulness to abide therein so that it may be to us 
and to all who receive and partake of it for the sustenance of 
the body and for the pardon and healing of the soul and for 

5 provision for the journey of the way everlasting and for thanks- 
giving and praise and for the glory of thine holy name for ever 

[The people 
Amen 
The priest) 

10 The power of the Father and of the Son and of the Holy 
Ghost come and descend upon this burc*tho and bless it [>%]: 
and upon him that giveth it and upon him that receiveth and 
upon all that have laboured and have partaken and are par- 
taking in it be the mercies of God in both worlds for ever and 

15 ever 

[ The people] 
Amen 
[Another prayer 
May the grace of the Holy Trinity come from heaven and 

30 abide upon this > > > burcetho: and upon them that give it 
and them that receive it and them that minister it and all that 
have partaken and are partaking in it be the mercies of God in 
both worlds for ever and ever 


The people 
25 Amen 


Then the bishop shall take a piece and cat st and distribute portions to each of the 
clergy: but tf the bishop be not present then each of the priests shall take a ptece in 
Ais hand saying 
Grant us, o Lord God, by this burcetho pardon of offences 
30 and remission of sins 


And the priest who takes last shall distribute to the rest of the clergy and then one of 
the deacons shall distribute the eulogia to the people}. 


Norte. P. 1041. 23. The following, found in the Maronite text (Assemani Cod, 
it. t.v p.213) with different opening words, seems to be the continuation of the 
deacon’s invitation: ‘ after being accounted worthy and receiving the body and 
the blood of our Saviour, the mystery and the earnest that passeth not away 
nor faileth. Pray we then that it abide in us in purity and for our part guard 
we it in integrity and holiness. To him be glory, the good Lord who hath 
accounted us worthy of this spiritual gift.’ 


II 
THE EGYPTIAN RITE 


Il. THE EGYPTIAN RITE 


1. Pp. 113-143. THE GREEK LITURGY OF S. MARK. The 
textus receptus (Paris 1583) as corrected by Dr. Swainson 
from Vatican. MS. graec. 1970 (The Greek Liturgies 
Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.) 
The additions are from (1) the greek passages of the 
coptic text, Assemani Cod. diturg. eccl. univ. Romae 
1754, t. vil append.: (2) Giorgi Fragment. evangelist S. 
Johannis graeco-copto-thebaicum Romae 1789, p. 353: 
(3) the Messina kontakion of S. James (cp. Swainson 
op. cit. pp. 310-314 col. 1): (4) Dr. Swainson’s 2nd and 
3rd columns, pp. 66-69, being the rofulus vaticanus (A. D. 
1207) and the back of the Messina sonfakion (xiith cent.): 
(5) the greek Egyptian S. Basil and S. Gregory in 
Renaudot Liturg. ortent. coll. Francof. ad M. 1847, t. i 
pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth 
cent.). 


2. Pp. 144-188. THE CopTic LITURGY OF S. MARK OR 
S. CYRIL. Translated from Bodl. MS. Huntingt. 360 
(copt.-arab, xiiith cent.) ff. 4-48a, 201a-204a, 53-60a, 
207a-226, 86 sq., 227-286a, l109ga-117a, 286-295a 
(alternative forms being omitted). The passages in 
simple square brackets are from the Liturgies and the 
Deacon’s Manual published in Cairo in 1887: those in 
numbered square brackets from (1) Assemani «. s.: 
(2) Bodl. MS. Marsh § (copt.-arab. xivth cent.). The 
lections and psalm (for the 6th day of the 7th week of 
Lent i.e. the friday before Palm Sunday) are from Bod. 
MS. Huntingt. 26 (xiiith cent.). 


3. Pp. 189-193. THE ANAPHORA OF THE ETHIOPIC 
‘CHURCH ORDINANCES.’ Translated from Ludolphus 
Hist. athiop. comment. Francof. ad M. 1691, pp. 
324-327. 

4. Pp. 194-244. THE ETHIOPIC LITURGY OF THE APOS- 
TLES. Translated from [A] Brit. mus. MS. Or. 545 
(A.D. 1670-75) ff. 24-54, with corrections and some 
variants from [B] Or. 546 (1730-1737), [C] Or. 547 
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202 
(1756-1769). The text of the ¢risagion p. 218 is from 
Dillmann Chrestomath. acthiop. Lips. 1856, p. 46; the 
addition on p. 242 from Fabricius Cod. afocr. nov. test. 
pars ill, Hamb. 1719, p. 250. The lections and psalm 
(for the 6th day before the Sabbath of Palms i.e. the 
friday before Palm Sunday) are from Srit. mus. ATS. 
Add. 16249 (modern copy of MS. of unassigned date). 


1, THE LITURGY OF SAINT MARK 


H OEIA AEITOYPTIA 
TOY AFIOY AMOZTOAOY KAI EYAFFEAIZTOY MAPKOY 
MAOHTOY TOY ALlOY TIETPOY 


CENARXIS) 


Eid Aeyopivy by 7§ Biaxenng 
‘O Sdxovos 
"Esl wpocevyny ordbnre 
& lepeds 5 
Eipnyy wacw 
& Aads 
Kal rp mvevyars cov 
& &dxovos 
Ipocev£acbe i 
& Aaéds 
Kupte €Xenooy, Kupse éAénoor, Kupre €Adnoor 
5 8a lepevs edxerar tiv etxiy tadrqy 
Evxapiorovpey cal trepevyapiorovpéewy cor Kupre 6 Oedc npaey 6 matip Toy 
xypioy Kal @eoy Kai Cwrfpoc Hma@n “lucoy Xpictoy xara mdyra xal dd wavrey 15 
kai €y waow Gore éoxéracas ¢BonOnoas dyreddBou mapiyayes pas roy rapeA- 
Obvra xpdvoy ris (wns npaey Kai ffyayes nas €ws ris Spas ravrns afihoas 
WGXW TAPACTHNAl ENWTION Gov EN TOM® Afi@ cou ddecw airourras ray duap- 
Tiey npoy xal Dacpoy wayri rp Aag cov. xal SedueOa Kal mapaxadouper 
oe dirdvOpene ayabe dbs npiy ry aylay npépay ravrny xal drayra riy ypdvor 20 
ris (ois nudy émreXéoat ayapaprites perd xdons xapas vyeias cernpias nat 
I 


114 The Egyptian Rite 


wavros dyacpou Kal rov cov ddéBov. madvra 8¢ Pbdv0y, wavra pdBov, wavrra 
weipacpdy, macay caravuny évépyeay, wacay momnpay avOporay emBovArny 
éxdiwfor ad’ nuay 6 Geds xal and ris dyias gov xaBodcxns nal arocrokcKys 
éxeAnoias’ ra Kada Kal ra cUpHéporra Huiv émsxopnynooy Kal ef ri cot nudpropey 
5 év Adyp ff Epyp f) ward Sidvotay ov as dyabds Kat GiravOperos wapideiv 
carafiocoy cat mH ErkaTaAinHc fuas 6 Oeds royc éATizonTac én CO! MHAE 
EICENEFKHC HMAC EC TIEIPACMON AAAA Pycal mac 4d TOY TONHpOy Kal éx Tay 
épywr avrov’ xdpire xal olxrippois xal didavOpwrig rov povoyevous cov viov 
éxdaves 
10 8¢ ob [nal] pe& of col H Adza Kai 16 KpdTOC oly Te wavaylp Kal ayabe xai 
(wororp cou svevpars viv Kal del xal cic royce al@NAC TON AIMNON 
3 Aabs 
* Amin. 
‘O lepeds 
15 Elpnm sacw 
3 Aabs 
Kal rq@ mvevpars cov 
& Sdxovos 
Ipocev£acbe imép rov Baciréos 
a 3 Aabs 
Kupte éAénoov, Kupte ddAénoov, Kipte dAénooy 
3 8a lepeds drredxerar 
Aéecnota Kypie 6 Gedc 6 TanroKpatwp 6 MaTHp TOY Kypioy Kal GEoyY Kai 
CwTHpoc HMaN IHcoy Xpicroy, dedueOa cai wapaxadoupéy oe roy Baciéa Huey 
25 év elpnvy «at ANApeia kai Aikaiocyny ScadvAator’ xabumératoy airg 6 Oeds 
wavra éyOpONn Kai TOAEMION, EmtAaBoy OTIAOY Kai Oypeoy Kai ANACTHO! Eic rH» 
BonOeian avrov, dds airp 6 Geds vixas, elpncxa ppoveiy [pds] nuas nal mpds 
7d Svoud wou rd dyoy ina xal npeis EN TH yadnvdérnrs Téy Npepoy ayTOY HPEMON 
Kal HCYXION BION AIAP@MEN EN TTACH EYCEBEiA Kai CEMNOTHTI’ ydpers Kal olxrippois 
30 xal hidavOpenig rov povoyevovs gov viov 
.  dxdevas 
8: ob nad pe ob coi [4] Adza Kai TO KpATOC ob» Te savaylp Kal dyad xa) 
(worotg cou mvevpars voy nal del kal cic TOYC AIMNAC TON AI@NON 
3 Aadbs 
35 *AMHN. 
*O lepeds 
Elpnyy sacw 
3 Aads 
Kal ro mpevpars cov 


The Liturgy of St. Mark 115, 


& Sidxovos 
HpocevéarGe trép rov wana xal rod émoxérov 
& Aads 
Kupte éAénoov, Kupte éAenoov, Kupte eAénoov 
& lepevs 5 
Aecnota Kypie 6 Oedc 6 TaNTOKpATMp O TaTHp TOY Kypioy Kal OE0y kai 
C@THPOC HM@N IHCOy Xpictoy, SedueOa nai wapaxadovper oe dirdvOperre ayabe 
roy dydraroy cal paxapiwwraroy cal apytepéa pay manay rdy 8. Kat roy 
éovtaroy éxigxomoy roy 8, cuvrnpay ocuvrnpyooy Huy avrovs erect modXois, 
xpdévors elpnycxois éxredovuvras riy td gov éuremorevpévny dyiay apxiepwovvny 10 
cara Td dyoy xal paxdpidy cov OéAnpa, GPOOTOMOYNTAC TON AOFON THC AAHGElaC, 
ovr raow dpboddgas émoaxéras mpeaBurépos dtaxdvocs trrodtaxdvas avayvac- 
rais WdAras re Kat daixois, oy mavri re mAnpepars rhs dyias Kal pdyns 
cabodsxns éxxdnolus, elpnyny nal vyelay xal cearnplay avrois yaps(dpevos’ ras 
8¢ evyds abréy As moovoww imép npdy cal nets Urép abraoy mpdodeEar Kupce 15 
eis ro dycov nal érovpamoy cal Aoyixdy cov Gvocacrnproy, wavra 8é ¢yOpdy ris 
dyias gov éxxAnolas xabumérafoy Yno Toyc ndAac a’ray éN Tayei’ xydpire cat 
otersppois xal diravOperig rov povoyevous cov viov 
dnddvus 
8? ob nai pe ov col 4 AdZa Kai TO KpaTOC oly Tp savayig Kal adyabp Kai 20 
(worop cou nvevpars viv al dei al cic TOYC Ai@NAC TON AIMNWN 
& Aads 
” AMHN. 
(MASS OF THE CATECHUMENS) 
(THE LITTLE ENTRANCE) 25 
‘O lepeds 
Eipjvn maow 
& Aads 
Kai 7@ mvedpart ooo 
& Sidxovos 30 
"Eni mpocevyiv otdOnte 
& Aads 
Kipte €Aénoov 
& Se lepeds éwevxeras 
etx rhs dob8ou Kal els rd Ouplapa 35 
Aécrora Xpiort 6 beds Hpav 6 tiv dwdexdgworov Aapndda 
trav dédexa droarédwy éxrcEdpevos Kai éZaTrocTeiAac ayTOYc 
I 2 


116 The Egyptian Rete 


év 5AM TH KOCMW KHpYZal Kal AlddzZal TO EyarréAION THic BaciAelac 
WOU Kai GEpatreyeIN TACAN NOCON Kal TTACAN MAAAKION EN T@ Aad 
Kat EmycHcac €ic TA Mpdcatta aYT@N Kal elzr@v aytoic AdBeTe 
TInefma &rion Tov wapdkAnToy’ ON TINWN AdieTe Tac AmapTiac 
5 APEWNTAl ayTOIC, AN TIN@N KpaTEITE KEKPATHNTa!’ obT@s Kal 
ép uas rods mepteatnxéras Soddous cov év rq elobdp ris 
lepovpylas tatrns émioxérous mpeaBurépous dtaxdvouvs dya- 
yvooras WdAras Te xal Aaixods ody mavri re TAnpdpatt Tis 
dylas xadodtxis Kal dmroocroAtkys éxxAnolas’ pioat spas 
10 Kipte did dpas cai xardpas xal did dvabéparos xal decpoi 
Kai dgoptocpod Kal éx ris pepidos tol dyrixepévou Kai Kaed- 
PICON Hay Ta xen Kal tiv Kapdlay dnd Tantéc MOAYCMOY 
kal dad mdcuc padioypriac va év Kadaps Kapadia Kal xabap@ 
ouverdért mpoopépmpéy cot 7d Ouplapa rofro eic dcmtin EYwAiac 
15 kal els Adeow dpapriay hye Kal mravrds Tob Aaod cov xdpirt 
xai olxrippois cal giravOponig rob povoyevois cov viob 
éxdoves 
80 ob Kai pel ob col Hi Adza Kai [1d] Kpdroc ody TE wavayip 
kat dyabp Kal fworo@ cou mvetpart viv Kal dei Kal eic 


20 TOYC AI@NAC T@N aI@NOON 
& Aads 


"AMHN, 
“O Bdxovos 
’Op6ot 
25 wat WadAovow 76 
‘O povoyers Tids xai Aédyos rot Bet 
d0dvaros bmdpxwv 
xaradeEdpevos Oia Thy hperépay cwornplay 
capKobjvat 
30 éx ths dylas Oeordxov cai demapbévov Mapias 
drpenrws évavOporioas 
araupwbels te Xpiorée 6 Beds Oavétm Odvarov marhoas 


The Liturgy of St. Mark 117 


els dy ris dylas rpiddos 
ouvdogafsuevos rH Ilarpi xai ro dyio Tvedpart 
caoov Has 
nal ylverar 4 eloo8os rol etayyeAlov. 
Kat Ayes & Scdxovos 
"Eni mpoceryiv ordOnre 
5 lepevs 
Elpyvn raow 
3 Ads 
Kai 76 rvebpar cob 10 
& Sdxovos 
"Em? mpocevyiv ordOnre 
& Aaéds 
Kipie éAénoov 
& lepeds ebxerar 1k 
etx ToO tpicaylou 
Aéorora Kupte “Inooi Xpiore 6 avvatdiwos Abyos rob 
dvdpxov IIarpbs, 6 nab” Hpas yevdpevos Kata mANTA yupic 
Amaptiac émt owrnpla rob yévous yay, 6 é~amoareiAas Tods 
dyiovs cov pabnrds Kat darocrédous Kupfzai Kal AlddzZaI TC 20 
eYarréAion THC BaciAeiac wou Kal @€parreyeiN TACAN NOCON Kal 
TIACAN MAAAKION EN T@ Aa@ wou’ avTos Kal viv déomoTa éZan6- 
CTEIAON TO Wc coy Kal THN AAHOEIAN COY Kal KaTavyacoy 
ToYc O6Oadmoyc THc AlaNolac Huey els Katavénow Tov Oeiov 
cov Noylwy Kal ixdvwooy hpas dxpoardas avtav yevéoOat Kai a5 
MH MONON &KpoaTdc GAA Kal TroIHTAC Adroy yewopévous els Td 
Kapto@opHcal Kal troical Kapmroyc draeoyc avd TpIAKONTA kal 
EZHKONTA Kal EKATON Omr@s KaTazZIWOM@MEN THC BaciAElac To 


be 4] 


oupavay 
indies as 
Kal Tayy TPOKATAASBETWCAN HMAC Oi OiKTIPMO! coy Kupte 
‘(8 Anse 


Kipie édénoov, Képie édXénoov, Kipie édénoov] 


118 The Egyptian Rete 
éxdaves 


od yap db eayyeXcpds corp Kal gidAat Tay Yuya Kai 
Tov copdrov tpay Képte 6 Oeds xai col riv défay cal rh 
evxaptotiay Kal rdv tpicdytov bpvov dvarépropev Te Marpi 
sxal To Tip xal 76 dylp TIvebpatt viv xat del xat els rovs 


+ al “A oe 
aiavas Tov aldveoy 
6 Aaéds 


"Aphy 
“Arioc 6 Oedc, Srioc icyypéc, Srioc aOdvaros 
10 éXénooy pas. 


(THE LECTIONS) 
Kai perd rév tprdyrov odpaylfa & lepeds rév Aadv Afyav 
Elpfvn waow 
& Aads 
15 Kai t@ mvebpart ooo 
ara +6 
II pbcxopev 
O ANOZTOAOZ. 
O MPOAOFOL TOY AAAHAOYIA. 
20 Ot Btdxovor kard fynrdv Aéyovor 
Kupse evAdynooy 
3b lepeds Ayan 


‘O Kuptos ebrAoyjoe Kat cuvdiaxovnoe ipiv ry avrov ydpirs vuw Kat del xai 


9 a Ga a e 
eis Tous aiavas Tray alover. 


25 *O lepeds apd trol ebayyeAlov BodAa Cuplapa Adyov otrus 


Oupulapa mpoopépopey EnwmioNn tric diac AdZHC coy 6 Beds, 


8 mpordeEdpevos els Td ytov Kai brepouvpdvioy Kai voepdy cov 


6vo.acripioy avrixardmepypov hpiv tiv xdpw Tob dylov cov 


mvevparos’ Srt evAoynpévos drdpxes Kal coi Thy Oéfay dvamépu- 


30 mopev To IIarpi xai to Tip cal 7O dylo Mvetbpar viv Kai 


ael kai els rovs al@vas Tey aldovey. 


The Liturgy of St. Mark 


119 


‘O &dxovos Sre piArAa elaetv 7rd ebayyfArov Afya. 
Kipte evrAdynoov 
& lepevs 
‘O Képws eddroyfoe Kai évicxtoce nal dxpoaras ipas 
Trojoe. Tov adylov avrod evayyedlov 6 On eyAorHTdc Oedc viv 5 


Kai det Kal cic Toyc al@Nac Tay aldvey, 


AMHN 


& Sdxovos 
2rdOnre axotcwopev tol aylov evayyediov 
& lepeds 
Eipjyn maow obs 
3 Aabs 
Kai rp mvetpart cob 


wal Aéya rd EYATTEAION. 


«MASS OF THE FAITHFUL) 


(THE PRAYERS) 15 


‘O Bidxov0s Thy cuvanriy 

1[ Eni mpocevyiy ordbnre 
II pocetgacbe imip trav ov- 
Tov’ mpoocevéacbe drrép Tay 
voootvtay’ mporei~acbe 

trip Tay airodnpov 
3 Aads 

Kvpie éXénoov 
IIpoceiéacbe (1) trép tay 
dyabav dépwy Kal Tov 
Kaprav Tis yas (2) trép 
THS ouppérpou avaBdoews 
Tav motapiov bddtwv (3) 
imep tav adyaber veTav Kal 


omropiov THS y7S 


‘O lepeds Ewedxeras 

Tods vooobiyras Kupie rob 
Aaot gov émioxeppdpevos én 
éAéel Kal OikTIpMoic lacat 

Tovds drrodnpnoavras poy 20 
adedgovs 4} péAdovras arrodn- 
pely €v ravi té1@ Karevidmoor 

«xacrov els tov Kaipév 

(1) Tovs ayabods verods 
xatdmepypov eri rods xpylov- as 
Tas Kat émideopévous rétous 
(2) Ta worduta dara avdyaye 
éri To pérpoy avrav Kata TH 
anv xdpwv (3) Tovds xaprovs 
Tis ys abfnoov els crépma 30 
Kal €i$ GEpICMON 


10 


15 


20 


25 


30 


120 


& Aads 
Kipie Xénoov 
IIpocedfacbe drép tis owrn- 
plas dvOpomrwyv Kai Krnver 
nporebgacde tirtp Tis cwrn- 
plas rob xécpou Kai ris 16- 
Aews tatrns’ mpocev~aode 
trip tav giroxplorev 

hpaov Baciriéoy 

& Aads 
Kvpte é\énooy 
II pocet{aobe drip tev aixpa- 
Adror mpoced~aobe trrép 
Tév KxoiunOévrav’ mpoced- 
ache tmtp rhs Ovalas 
hay mpoodepbyrwy’ mpoc- 
edEacbe drétp trav Or:Bo- 
péveov? mpocev~acbe trrép 
TOY KaTnXoupévoy’ mpoc- 


evéacde 
& Aaés 


Kipte édénoov] 


The Egyptian Rte 


Tiv Baowelay toh Sovdov 
cou dy édixalwcas Bacircdey 
émi ris yas é elpyvy kai 
AnApeia Kai =AIKAIOCYNH = Kal 
yaAdnvirnr: dvadbAagfoy 

Tiv trarewiy cal édXceuwhy 
kal pidbypiorovy médwy ravrny 
pica abriy 6Oeds Ad HMEpan 
TIONHPON, &7rd Atpod Aotpob Kai 
éravactdcews éOvav as xai 
Niney! thc méAewc éqeicw sre 
EACHMON Kal OFKTIPMOON eZ Kai 
dpvnolkaxos ét) Kakiac dvOpa- 
od dia rob mpodyrouv 
gov ‘Heatov elas ‘Ynepacmia 
Ynép trc méAewc TayTHC TOF 
c@cal ayTHN Al émé Kal Ata 
Aayeid TON Traldd mOy* = 8td 
debpeOa Kai mapaxadoipéy ce 
PiridvOpwre dyaGe Yrepdcmicat 
THic TWOAEWC TAYTHC AIA Tov 
padprupa Kai evayyedoriy 
Médpxov rov trodelfavra hyiv 
OAON THS CWTHPIac’ xapiTe Kal 
olxrippois kal giravOpomrla rob 
povoyevots vou viod 


Tov. 


dedeoves 
dt’ od ral pel’ ob col i Adza Kal Td KpdTOc ody TE mwavaylo 


kal &ya0@ xai fworoim cov mvedpart viv Kal del Kal eic ToYCc 


AIMNAC TON AlMNOON, 


“O S&dxoves 
“A p€at 
nal Afyoves av ETIXON. 


The Liturgy of St. Mark 121 


‘O Srdxovos Afya tds 7 
1[IIpocedgacbe brep ris elpivns tis dylas pévns xadorxijs 
kai drogronixis dpOodégou Tol Geb éxxAnolas] 
& lepeds dwedxeras 

Aécrrota Kypie 6 Oedc 6 nantoKpdtwp 6 natHp Toft Kypioy 5 
HMON “IHco? Xpicto?, dedueOa Kai mapaxadodpév oe tin ef 
ovpavol EipHNHN BpdBeycon taic dmrdvrov spay Kapdiaic aAAd 
Kai rod Blou rotvrov ri elpyyny ipiv ddpnoat 

1(& Sidxovos 
IIpocevfacbe tmep roi dpytepéws yay mdédra aBBa rob 8, 10 
wdna Kat watpidpyou xuplou dpyxtemtoxémou Tris peydAns 
mobrews “Ardefaviopias xai trav dpboddgwr hyay émtoxérov 
& lepets] 

Toy dyiératoy Kal paxapidraroy pov mdmrav rov 6. Kai Tov 
éoidraroy spay érloxorov Tov 6, ovvtnpayv cuvrnpynooy piv 15 
avrovs erect wodXois, xpévos elpnytxots Exredodvras Thy dws 
cob éumemorevpévny dylav adpxtepwotvnv Kata 7d Eyiov Kai 
paxdpiiy cov OédAnpa, SpOoToMOPNTac TON AOFON THc AAHOeElac, 
avy maow dp0oddgas éemoxdmas mpeaBurépos dtaxévots tro- 
Staxbvos avayvaoras WdATas, odv mavtl TH WMANpopart THS 20 
dylas xaOoXrKAs Kai drrocroAtkhs éxxAnolas 

1[& Stdxovos 
IIpocetfacbe sirép ris dylas éxxrAnoias ratrns cal Tov ovy- 
eXedoewy 1) ov 
, & lepers] 25 

Tas émovvaywyds pay Kipie evrAbynoov, dds avras dxo- 
AvTws Kal dveprodiorws yevérOat Kara 7d aytdvy cov GéAnpa’ 
olxous evyadv, olxous evrdoyiav piv te Kal trois pel pas 
dovAois cov els Tov ai@va Owpnoat. ézerépOHt: Kypie kat 
AlACKOPTICOHTEOCAN DI ExOpO! COY, PyréTWCAN TIANTEC O1 MICOYNTEC 3° 
76 Svopd cou rd dytov' tov O& Aadby cov Tov mordy Kal 6p06- 
dofov evAéynooy, wolnoov avrdv eic yiAiddac Kal mypiddac Kae 


122 


The Egyptian Rete 


pe) Karicxton Odvaros duaprtias Kal’ typo pndt Kara mavrés 
To Aaov cov’ yxdpire Kal olxrippois xai giravOpwrig roi 
povoyevots cou viob 
éxdaves 
5d’ ob nat pe ob col 4 Adza Kal TO Kpdtoc ody TE wavayip 
kal a&ya0@ xal (worod cov mvedpart viv Kai del Kal eic ToYc 
AI@NAC TON AIMNON 
3 Aabs 
” AMHN. 


190 (THE GREAT ENTRANCE) 


"O lepeds 
Eipfvn waow 
& Aads 
Kai re wvevpari cod 
1$ 3 Sidxovos 
Bdérere ph tis TeV KaTnXoUpEvor, 
Kal paAAovew 'O lepevs BéAAG Guplapa els riv 


Oi ra yxepovBip pvorixas 
eixovigovres Kal TH (worom 
aoTpiddt Tov tpiodyiov odyvoy 
mpoogdovres mracav riv Bio- 
Tikiy arodmpeba pépipvay os 
tov Bacttéa Tav bdAwv trro- 
deEdpevot Tais ayyeAtKais do- 
35 pdrws Sopugopovpevoy Tdéfectv, 
” AdAnDdovia, 


eloo8ov kai ebyerar 


Kupte 6 Oeds nay 6 NANTWN ATIpOC- 
AcHc Kat AECTIOZWN TIACHC KTICEWC, 
npdodetas rd Gupiapa rotro é£ avagiou 
xetpds mpoodepsuevoy Kat rhs mapa 
gov evAcyias mavras nuas dfiwgor’ ov 
yap ei 6 dytagpds nyoy cal coi ray 
8défay cal ri» evyaptoriay avyanépro- 
pev rp Larpi cal rp Yip xal rp dyip 
Lvevparc yoy xal det xat els rous alavas 
roy alovoy. any. 

Kal eloipxovra rd S&yia eis rd 
Oucracrhprov kal 6 lepeds ebxerar obrws 

"Arie Yywicte oBepé 6 EN Ariorc 
ANaTIayomeNoc Kupee airés nas dyia- 
gov xai dfiwcoy nyas ris poPepas 
lepwourns xal mpoodyaye yas rp 
riysie cov Ovovacrnpip perd TacHc 
CyNelAnCem@c adra@Hic «al Ka@apicon 


The Liturgy of St. Mark 123 


Nueyras capdias Ano TANTOC MOAYCMOY, 
wacay acOnow wornpay éxdiofoy ad’ 
Ney, dylavoy ray your Kal riy Wuxny 
cai dds nyiy thy ray dyley rarépey 
npav émrede Aarpeiay pera pdBov § 
Gov EZIAACKOMENOIC TO TPOCWNON cov 
dud wavrds* ov yap ef 6 ebdA(cymy xal 
Gydfey rd cupwayra xal col ry 
ddé£ay cai rhy evyapwrriay avanéuroper 
rg Llarpi cal rp Yig cal re dyip to 
Iivevpare voy xal det xal els rovs alavas 
rev alever. duny. 


<THE KISS OF PEACE) 


*O S&dxovos 
*Actrdcacbe dAAHAOYC [én giAHmati dri] Is 
& lepeds ety av rod dowacpod 


Aécrota Kypie mantoxpdtop ovpavddew émiBrewov emi riy 
éxxAnolay cou kal éni mdvra rév Aaby cou Kal wav 7d mrolpvidy 
gov kal cdcov mdvtas Huas tods avaglouvs SovAovs cov, ra 
Opéppara tis ons adyéAns, Kal Sdpnoat Hiv thy ov eipyvyny 20 
Kal Tiv ony aydnnv Kal tiv onv Bojdeay Kai Kxatdrepyor 
huty THN Awpedn TOY mavaylou cov TINeEyMaTOc Oirws EN KAdaps 
KapAIa Kal cyneldHcer dradr Actacwmeda AAAHAOYC EN IAHMaTI 
drip, ft) ev ADA, fA) €v YtTOKpicel, py» THY Tod ddXoTplou 
KeKTnpévot mpoalperty dAAG SMWMON Kal AcTIAON, EN EN TINEY- 25 
MATI, EN T@ CYNAECMW THC EipHNHC Kad THC drdmHc EN CMa Kal 
EN TINGYMA, EV MIA TTICTEl KABWC Kal EKAHOHMEN EN MIA EATTIAL THC 
KAHCewWC Hay Sirws KATANTHCWMEN O1 TIANTEC €ic THN Oelay Kai 
dwépavrov aropyiv’ -év XpiorGe Inoot rp xupio ijpav ped’ od 
evroynris ef adv 76 travayin Kal dyadS Kal fworoip cov 30 
awvevpart viv Kai dei Kai els Tods aldvas Tay aldvey. 

Etra 8 lepeds BaAAe Ouplapa Adyuv 

Oymiama mpordgéperat 1H Gndmati cour dvadrndbfra di 

Gebucba Ex THY TeVixpay xELpaY uoy Tay duapTwdey els Td 


124 The Egyptian Rite 


Sirepoupdviby cou Ovotacrhpioy eic GcmHN EYwaiac, eis Aacpdy 
mavros Tob ao cou’ drt coi mpéne: maoa Adza TimH awpoo- 
Kivnots Kai evyapiotla to Ilatpi nai re Tid Kai re dyio 
TIvetpart viv nai dei Kail cic TOYC AIMNAC TON AIMNOON, 


5 {THE CREED) 
Kal perd rv dowacpdy dxdevet 8 Bidxoves 
II poogépeww xara tpbrovs ordOnre. 
O lepeds ogpaylfuv tods Bloxovs nal rd wortpia ixdeoved 
TTioreto els éva Gedy Tlarépa mavroxpdtopa xrr 

10 wal Srav Alyy 8 Aaéds «Kai capxobévta éx TIvedparos daylou 

(8 lepels) wout oravpév’ Kal oravpwlévra tirép Hyay «al wid 

ogpaylfa: Kal els rd IIvebpa 7d &ytov, 

“O Sdxovos 
"Emi mpocervy}y ordOnre 
15 & lepeds 
Eipnyn maow 
3 Aabs 
Kai ro mvevpart cob 
3 Stdxovos 
20 TIpoceiéacbe trip tov mpoopepbytov 
8 lepevs Aly. ebxiv ris mpoblcrens 
Aécrora "Inooh} Xpioré Kvpie, 6 ovvdvapyos Abyos rot 

dvépxou IIarpés nal rob dylov TIvetparos, 6 mérac Apyiepeyc, 

6 dptoc 6 &k TOP OYpanoy KaTaBdc Kat dnarar@n ék pOopdc THN 
a5 ZWHN Hpdv, 6 dods éavrdy 2MNON SMWMON YTIep THC TOY KOCMOY 

zwric’ debueOa nal mapaxadodpév oe Kiprte pirdvOpwme éni- 

anon TO Tipdcwrdn coy ém TON dproyv todrov Kai éwi Ta 

mwornpia Tatra & 4 wavayla rpdwela dodtxerat Ov dyyedcKys 

Aeroupyias Kal dpxayyedixys yopooractas Kai leparixfs 
30 lepoupylas els ony dObgay xai dvaxawiopdy Tey tpeTepoy 

Wuxav’ xdpire xai olxtippois Kai giravOpwnig tot povoyevois 


The Liturgy of St. Mark 125 


gov viob 81’ of Kal peF od coi [11] adza Kai Td Kpdroc ody TH 
wavayio kai dya0@ Kal (woro®@ cov mvebpati viv Kai dei Kal 
EC TOYC AIMNAC TON AIMNOON. 


(ANAPHORA) 
(THE THANKSGIVING) 5 


‘Opolws nal perd riv alonv odpaylfa & lepeds rév Andv ixdavev 


‘O Kypioc meta TANTON 


3 Aabs 
Kai mera tof mNeymatoc cof 
& lepeds 10 
"AN® uoY TaS KapAiac 
3 Aabs 
*Exopev npéc tov Képiov 
b lepevs 
Evyapicticomen te Kypiw 15 
& Aads 
“Azion Kal Ofxatoy 
& Sidxovos 
ITerdéoare 
& lepeds dpxerar rijs dvadopis 20 


“AdnOés yap S2dn éctin Kal Slxatov Sordy Te Kai TpéTION Kal 
rais iperépas wuyais érmpedts 6 dn Aéctrota Kypie Gee 
ITldrep mwavroxpdrop cé ainein ot byvety col evxapiorely coi 
AnOomodoreicOat vixrap re Kal xa0 wpépay dxararatorp 
orépatt Kal aotyynros yeieot kal downto Kapdig, col TH 25 
TTOIHCANTI TON OYPANGN Kal 72 év 7H ovpave, HN Kal Ta EN TH 
Yi, Oaddccac THrdc morapods Aluvas Kal MdNTa TA EN aYTOIC, 
ool T® Toiicanti Tov SNOpwrton Kat (dfay eiKONa Kal Kae 
émoincin @ Kai éyxaplow THN EN Tapadeic@s TpYpHN’ wapaBdyra 
dt adrdv oyy Ymepeiaec oYAE ErkatéAimec ayabe GAA mddAwy 30 
dvexahécw 6:2 vbpov, éradaydynoas 6:2 mpopntav, dvérdAacas 


126 The Egyptian Rete 


kai avexaivicas O12 tod gpixrob Kal (worotod Kai ovpaviov 
pvornplov rovrov, m4nta O€ Emoincac dtd tric cric codiac, ToY 
MWTOC TOY AAHOINOY, TOU povoyevods cou viow Tob Kupiov Kai 
Gc08 cal cwrjpos par Inoot Xpiorob dt’ ob cot ody abte xai 
5 dylm TIvedpart evyapiorobyres mporpépopev THN AOPIKHN Kal 
dvatuaxrov Aarpeian Tavrnv Ay mpoogépe cot Kvpie wdvra re 
€Ovn dd AnNaTOAGN HAioy Kal péxpe AyCMa@N, Grd Apxrov Kai 
4[ wéxpt] peonpBpias, dt: méra TO SNoMA cou én maot ToIc EONECI 
Kal EN TANT! TOTW OyYMiama Mpoodéeperat TH GNOMATI TH dylp 
10 TOU Kal ByCia Kadapa, emtOvola Kal mporgopd. 
(THE INTERCESSION > 
Kai debpeba nai mapaxadroipév ce girdvOpwre ayalé 
pynoOnrt Képte tis dylas nal pbyns xadodx#s Kal diooto- 
Aixfjs éxxAnolas rijs dnd yijs wepdrov péxpt Trev TepdTwN 
15 QUTHS, WadvTMOY TOY Aawy Kal mdéyTwv Tov Trotmvlwy CoV 
Tin €€ odpavod eipHnHNn BpABeycon taic dwrdvrwy fpey Kap- 
Aiaic GAA Kal rob Blou rotrou rijy elpyyny piv ddpnoa 
Tov Baoiréa, 72 oTpariwrixd, tors dpxovras, Bovads, 
Onpous, yetrovias, eicddoyc Kal éZdA0yc Hyay év mdéon elpyyn 
20 KaTaKéo pnoov 
BaciAef ris eiprinnc Ty ony eiprinHN Adc HmIN *[TdNTA rép 
drédwKac Amin]: év duovoia Kal aydary xriicar mic 6 Oedc: 
€xtdc COF SAAON OYK OIAAMEN, TO GNOMA COY GNOMAZOMEN’ (000- 
wolnooy Tas amdvrov hpov yuyds cal pr) Katicyvon Odvaros 
as dpaprias Kal spay pnde xara mavroés Too Aaod oov 
Tovs vocotyras Kipie rob Aaob cou émoxedpevos én Edéet 
kal ofkTipmoic fagae AndcTHCON df avra&y Kai ad yay Tdcan 
NOCON Kal MaAdKIAN, TO TINEYMA THS AcOenclac éféAacoy dn’ 
abray rods év paxpois dppworhpuact mpoxaraxeipévous éfavd- 
3o OTNTOV, TOYC YO TINEYMATOON AkaOdpTON ENOYAOYMENOYC facat, 
Tous év gudaxais  év perddAas 4 Sixats  Karadixats 4 év 
éLopfais i) mixpg@ Sovdrgcig 4 gdbpois Karexopévous mdvras 


The Liturgy of St. Mark 127 


€Xénoov, wavras éhevOépwoor S11 cy 6 Gedc Huey 6 AYWN TODS 
TIETTIEAHMENOYC, 6 ANOPOGN TOUS KaTEpparMENOYC, 1 EAmris TOY 
ArreATIICMENDN, 7) Bondeca tav aBonOfrav, 4 avdoracis Tov 
wentoxérov, 6 Ayuhy Tov yxepafopévwr, 6 Exdtxos TaY KaTa- 
mwovoupévoy, méon Wuyi xpioriarg OAiBopévy Kai mepi- 
exouévyn dds Edeos, dds dveow, dds avdwugiv, ad\Aa xal hpov 
Kipie ras xara Wuyi vécous iaca, ras cwparixas dobevelas 
Oepdrrevoov iarpt Wuyay Kai owpdrov: énloxore méons cap- 
Kos érrickeyat Kal fawat mac 61d tof CwWTHpioy Coy 

Tods arrodnpyjcavras ipav adedgpovs } péddovtas arrodnpelv 
évy wavti trérm Karevédwoor eire Sta yiis i} motapav f Atpyov 
4 ddoroptay 4 olovdfjmrore tpbrov tiv mopelay motobyras, 
wdvras wavrayod droxardotnoov els Aipéva eddrov, els Atpeva 
cwrnpioyv, cvpmdous Kal ovvodomrdpos avrav yevérOat Karafi- 
waov, arddos Tots olkeiois avtay yalpovras yxalpovow, tbyial- 
vovras wytalvovow' ddd Kal pay Kopie tiv wapemdénplay 
Tiv év TO Blo rotrm dBdaBi Kai dyelpacrov péxpt rédous 
Siadbrafov 

(1) Tovs berods dyabods mAovcins Kkardmepyov emi Tovs 
xpyfovras Kal émdeopévous réirous’ eDppavov Kai dNaKaiNICON 
TH KatraBdoet avta@y TO Tpdcwron thc pric iva én Taic cTarociNn 
aYTHC eYppanoHcetai ANATEAAOYCA 

(2) Ta worduia bdata avdyaye emi 7d (tov pérpov avrav’ 
etdpavov Kai dnakainicon TH avaBdoe abtav 16 TpdcwmiON 
Tic rac, TOYC A Aakac ayYTAc MEBYCON, TTAHO@YNON TA FENNHMATA 
ayTHc 

(3) Tods xaprovds rijs ys Kupte evdAbynoov, odovs xal dxe- 
patous piv daripnooy, mapdornooy jpiv adrods eis cmépma 
kai els @epicmdn iva én Taic cTdrociIN ayTHc eYdpaNnOHceral 
3NATEAAOYCA 


eYAOrHcon Kal viv Kdpie 1ON crépanon TO? ENniayTOY THC ypHc- 
TOTHTOC Coy dia TOYC TTWYOYC TOY Aaoy cou, dtd TIy yHpaN Kal 


5 


30 


128 The Egyptian Rite 


81a, Tov Spcanon, dia Tov ~évow kai 8a roy mpoctiAyton, ot Has 
TIANTAC TOYC EATIIZONTAC EM! CE Kal EMIKAAOYMENOYC TO ONOMA COY 
7d dytov of yap dpeadmoi TANTWN Eic ce ATtizoYCIN Kai cy 
AiA@C THN TPO@HN aYTON éN eYKalpia, 6 AIAOYC TPOHN TIACH 
5 CapKi TAHpwWCON yapdc Kal EY@pocyNHc TAC KapAiac HMON TNa 
TTANTOTE TIACAN AYTAPKEIAN EXONTEC TIEPICCEY@MEN EIC TIAN EproN 
dradon éy Xpiorgp ‘Inoob 7G xvplo hpav 
Bactde? TaN BactAeyONTON Kal KYpIE TON KypIeYONTON, THY 
Bactrelay rob Sobdov cov rot épbodégou nai diroyxplorou Hpyav 
10 Baotréws dv édixalwoas Bacikevery eri ris yhs év elpfvy Kal 
dnApeia Kai Aikaiocynn CiagvAagfoy xabuirérafoy avtg 6 Oeds 
mavra éyOpdn Kal TOAEMION EvgdAtdy Te Kai ddAAbdudoOP' 
émAaBo? StrAoy Kai Oypeoy Kai ANACTHO! eEic THY BOHOEIAN avrow 
kal ExyeOn Pomdaian Kal CYPKAEICON EZENANTIAC TON KaTAAIO- 
Ig KONTON a@urdéy ETTICKIACON ETT! THN KE@aAHN ayTOY EN HMépa 
TIOAEMOY, KAGICON EK THC Ocyoc ayTo? emi TON OpdNON ayTO?, 
AdAHCON €iC THN KapAian a@vrod draed Ynép tis dylas cou 
Kadoduxis Kai dmrogroikis éxxAnolas Kai tavrds to dido- 
xplorou Aaob ina Kal Hpets én TH yaAnvérnre ayTo? HpeMoN Kal 
20 HCYXION BION Aldr@MeEN, EN TACH eyceBEia Kal CeMNOTHTI T7 eis 
ve xaradngpbapev 
Tav év rioree Xpioroh mpoxexoipnpévay trarépwy Te Kai 
addeAgav ras Wuyds dvdmavoov Kipie 6 Oeds jyav pvynobeis 
TON 21 ai@noc mpotarépwy warépwy marpiapyav mpopynTay 
25 dmocréAwy papripwy dyuordoyntay émoxérov dolov dixaiov, 
mavTos TNeymMaToc €v whores Xptoroh TETEAEIWMENWN Kal oy ev 
TH ohpepoy Hpépg tiv vrbpvnow rootpeba Kai tobi dylou 
warpos pay Mdpxov roi amoorédov Kai evayyedotot Tob 
drodelEavros Hyiv OAdN COTHPIAC 
30 =Xaipe KeyapitwmMenH, 0 Kypioc meTd coy’ €YAOFHMENH CY éN 
ryNaizin Kai eyAorHménoc 6 Kaprioc THc KolAiac coy dre érexes 
coTnpa Tov uyay hudy 


The Liturgy of St. Mark. 129 


dedovens 
"Efatpéros rie wavaylas dypdvrov evAoynpévns seowolvns 
hpay Oeordxov xai demapbévov Maplas 

‘O tdxovos 
Kupse ebAdynoop 5 
8 lepets 
“O Kyptoc eyAoruce: ce ry abrod ydpers viv nal del xal els rods alévas rey 

ee & &dxovos rd AINTTTYXA TON KEKOIMHMENQN 


8 8 Lepeds khivépevos dwetxeras - 

Kai rotrov révrov ras  uyas dvdmavooyv décwora Képie 6 beds 
hype ty rais teav dylov cov cxnvais, én TH BaciAeia coy, xapt- 
(dpevos avrois ra rev érayyeXNdy cov dyaba & dpOadmdc OFK 
EIAEN Kal O¥C OYK HkoyceN Kal ett) KapAian ANOpatTON OYK ANEBH 
& itofmacac 6 Gedc roic dramaci 6 bNomA coy Td Aytoy, avdray 15 
pew ras yuyds dydmavooy Kai Bacideiac ovpayay KaTaziwcon, 
huey dt ra Té&An THs (wns ypioriava Kal evdpecta Kai dva- 
pdprnra Sépnocat cal ds ipiv mepidsa Kal KAMipon exe pera 
WaYTOY TON ATION TOU 

Tav mpoogpepivray ras bvalas, ras mpoogopds, ra evyaptc- 20 
ripa mpbodefar 6 Beds els 7d Aytov nai érrovpdvioy Kal voepby 
cov Ouciacripioy els ra peyéOn rev ovpavav bid THs dpyay- 
yeXixijs gov Aetroupylas, Tay 7d TOAD Kal dAlyov, Kpvda Kal 
wrappnoia, Bovdopévov kal obk éxévrwv Kai tay év TH ofpepoy 
hpépg ras mporpopds mpoceveyxdvtwy, ds mpooedé~m TA Apa 25 
ro? Aikaioy owou “ABeA 

wal BoAAM Ouplapa 3 lepevs cal Afya 

tiv Ovolay rob warpis hyaov 'ABpadp, Zayapioy 1d Oymiama, 
KopnHAioy Tac éAeHMocynac Kal THS yHpac Ta AYO AeTITA, mpbo- 
Gefat Kai abray Ta ebxapiotnpia Kai dvridos avtois dvri ray 3° 
Oaptan Ta AdOapta, avri Tay Emmreiwn Ta OYpANia, avTi Tov 
TIPOCKAIPON TA alONIA 

Tov dywdraroy kai paxapidraroy mémayv tov 8, by mpoéyvas 

K 


130 The Egyptian Rite 


kal *[rpodpicas] mpoxeploacba iv dylay cov Kabohixiy Kal 
drocrodixhy éxxAnolay Kal tov doidrarov émloKxoroy roy 6, Tov 
huérepoy cuvvTnpay avvTipnaoy avrods erect moAdois, xpbvots 
elpnuixois éxreAofyras avrods tiv vd cob épremoreupéyny 
5 dylay cov dpxtepwotyvny Kara 1d dytov Kai paxdpiby cov 
6éAnpa, dpOoTomofNTac TON AOrON THc AAHOEIAC 
MyfcOnr: 8 Kal trav dwavraxoh dbpbodbéwy émioxérov 
mwpecBurépwy Staxdvery trodtaxbvey dvayvworey WardTey pova- 
(évrwv demapbévey ynpav Aaixev 
10 MvyoOnr: Képte rigs dylas Xpiorod rod Oeod Hpyav wérews 
kai ras Baotdevotons Kal tis méAcws Huay Tavrns, méons 
moAews Kai ydpas Kai rev ey dp0odhém mlores Xpioroi oixovv- 
Tov év avrais, elpjyns Kal dodarelas avraoy 
MvyoOnrt Kipie wdéons Woyijs xptoriavijs OAcBopévns Kal 
15 karamrovoupévns, édéovs Beod kai BonOelas émideouévns, Kal 
ETLOTPOPHS TON TETTAANHMENOON 
MvijoOnr Kipte tav &y alypadrwolg dvrov ddedgav hyper 
Adc aytoic eic oiktipmoyc évavrloy mdévrov Tay aiyMaAwrTeycan- 
TWN AYTOYC 
20 MyijocOnri Kupre én éd€et Kai OiKTIpMoic Kal huey TOY ayap- 
TwAGY Kal dvagtiov dovrwy gov Kal tac Amaptiac Hyd ZAAE1YON 
as ayadds kal pirdvOpwros Beds 
MvioOnrt Kipie xai €uod rob tamevotd xal dpaprwdod Kai 
dvagiouv dovdov cou kai ras apaprias pou éfdAepov ds pirdv- 
25 Opwrros Oebs, cuumdpero Ot piv AEtroupyovot TH wavaylp cov 
dvopart 
Tas émovvaywyds tjyav Kipe evdbynoov, tiv eldwdo- 
Aatpelay TéXeov Expi{woov dd Tod Kéopov, TON CATANaN Kal 
Wacav auTov Tiv enépreian Kal movnplay cyYNTplyon YTIO TOYC 
30 TOAAC Hua@Y, TOYC EyOpoyc THS éxxAnolas cov Kvpie ds mavrote 
kal viv TaTeINWCON, yUpvacoy auTray Tiv Srepnpaviay, Seitov 
aurois én TAyel THY aoOéveray adtay, Tas émiBovAds avTay Kal 


The Liturgy of St. Mark 131 


Tas payyavias Kai tas mavoupylas as motodo: Kal tpay 
aipaxrous moincov’ ézerépont: Kypie kai ArackopricOHTa@can Oi 
ExBpoi coy Kal yrétwcan eEic TA OTTicw ANTEC O} MICOYNTEC Td 
dvopa cov Td dyiov, Tov Bt Aadby cov Tév mordy Kai dpObdogor 
‘[moinoov] én’ eyAoriaic xsAlas yiArddac Kal pupias mypiddac, § 
wowoovras Td OéAnpd cov Td dycoy 

& Sdxovos 


Oi xaOhpevor dvdornte 
8 lepeds Aéya etx fv 
Atrpwoa Secplous, é£éXov rods év dvdyxais, wewvdvras 10 
xSpracoyv, ddAryowuxobvras mapaxddecov, TeETAANHMENOYC éTTi- 
CTPEYON, EoKoTicpévous gwrayeynoov, memrwxéras eyetpor, 
CAAEYOMENOYC cTHpIzZ0ON, vevoonKéras lacat, mdvras dyaye els 
Tiv OAON TIS CWTHpiac, Gdvawov Kai avrods TH dyig cov 
wroiuvy, has de pica: dd TON ANOMION HuaY Ppoupds Hyd 15 
kal ANTIANTITWp Kara mdévra FENOMENOC. 


(THE THANKSGIVING CONTINUED) 


‘O Stdxovos 
Eis dvaroAds BAéware 


wal KAlver & lepeds Kal evxeras 30 
Sd yap ef 6 Ymepdnw mdcHc dpyric Kal éZ0Yciac Kai AYNAMEWC 
Kal KYPIOTHTOC Kal TIANTOC ONOMATOC GNOMAZOMENOY OY MONON EN 
TH AI@NI TOYT@ BAAA Kal EN TG MEAAONTIC Gol TapacTHKoycl 
yiAiat yIAIddEC Kal MyYplal Mypiddec dylwy arreAWN Kal adpyay- 

yédAov orparial, col mapacrixovet Ta AYO TYLL@TAaTa Gov Za, 25 
Ta moAvoppara yxepouBinp Kai ra éfamrépvya cepadim & Ayci 
MEN TITépyZi TA Tlpdcwrta KAAYTITONTA K@l AyCl TOYC TIOAAC Kal 
Aycin ittTAMeNa Kal Kékparen Etepoc Tipdc TON EtepoN akaTa- 
mavoTos ordpact Kai aovynros Oeodoyias Tov émivikioy Kai 

tpicdyiov ipvov Gdovra Bodvra Sofodoyobvra KeKpardta Kat 30 

K 2 


132 The Egypttan Rite 


Aéronta TH meradorperel cou Adzu “Arioc Srioc Srioc Kypioc 
caBade mAdpHc 6 ovpavds Kal A rH tic driac coy AdzHc 
ixhdves 
wdvrore piv wdvra oe dyidfe: d\Ad Kal pera wdvrov tev 
5 ce dytaévrey défa: Séowora Kupie xal Tov i)pérepoy dyracpov 
ody avrois Suyouvrey Kail Aeybyrov 
& Aaés 
“Arioc &rioc &rioc Kypioc caBawe 
TrAHpHc 6 ovpavds Kal 4 rH tric driac coy AdzZHC 
10 8 lepeds oppaylfev rd Sys Atya 
TlAdpHc ydép éorw ds ddnOes 6 odpavds al 4H ri tric driac 
coy AdzHc Ald Thc Emdaneiac TO? Kypioy Kal Geo? Kal CwrTrpoc 
HMON "Inco? Xpicroy’ wAfpwcor 6 Oeds nal ravrny riv bvoiav 
Tis wapa cob evrAoylas dia ris émihoirioews Toh wavaylov cou 
1s wvevparos: Sri avrés 6 Kypioc Kal Oeds Kal mamBacideyc yoy 
"lucofe 6 xptorés TH NyKTI A Trapedidoy EayTON frrép TON Amap~ 
TION AMON Kal rdv drip wmdvrav bdlorato Odvarov capki 
cuvavaxdibels pera tov dyloy avrob pabnray Kai drooréb\wy 
ApTON AaBOn €ml tov dyiwy Kal dxpdévrov Kal dyopwov avrob 
a0 xelpav, ANaBAgwac cic TON OYpanON pds oe Tov idtoy mwarépa 
Gedy dt tyuav Kal Oedy trav Srv, eYyapicticac eyAorHcac 
dyidoas KAdcac AléAwKe Toic dylos Kal paxaplots avroi madu- 
Taic Kal dmooréAots elton 
ixervws 
a5 AdBete drete 
& Sdxovos 
’Exrelvare *[0of mpeoBtrepor] 
8 lepeds ixgdves 
TOPTS Ect! Td cmd Moy TO ¥rrép YMON KA@MENON Kal C1adedé- 


30 pevoy els Adeoty duapriay 
& Aubs 


*Aphy 


The Liturgy of St. Mark 133 
8 82 lepeds Afyer dweuySpevos 


GcayTwc kal Td TOTHPION META TO AcITINAcal AaBON Kal Kepéoas 
€€ olvov xai Bédaros, dnaBAéyac eic TON OYpaNON mMpds oe Tov 
iSiov watépa Gedy St Huav Kal Gedy trav Sdrwy, eyyapictricac 
evroyjoas dyidoas wAjoas IIvedparos dylov perédoxe ois 5 
dylos Kal paxaplos avrod padntais Kat dmooréAas Eitan 
éxgaoves 
Tiere €2 ayto? mAnTec 
& Sdxovos 
“Er éxrelvare is 
& lepeds éxdaves 
ToyTd acti Td almd moy Td THC KaINAic AlAOHKHC TO YTIep YMON 
Kal TOAA@N éxyyNdmenon Kal dtadidduevoy eic AECIN AMAPTION 
& Aabs 
"Api 15 
& lepeds efxera: obras 
TOTO ToleITE EiC THN EMHN ANAMNHCIN’ OcdéKic Pap Edn EcOIHTE 
TON SpTON TOPTON, TINHTE O¢ Kal Td TIOTHPION TOYTO, TON éudy 
@ANATON KaTarréAAeTe Kal Thy éuny dvdoracw Kal dvédAnyrv 
dpodoyeire dypic oY EAN EAGOD. _ 
(THE INVOCATION ) 
Ton @dnaTON, Aécttota Kypie tantoKpéTwp Erroypanie BaciAed, 


Tof povoyevois gov viob Kypioy dt Kal Oeoh Kai owmripos hyev 
"Inood Xpicroh KatarréAAontec Kal Thy Tpifhpepoy Kal paxaplay 
avroo éx vexpav dvdoracw dpodoyoiyres Kal riv els ovpavovs as ~ 
dyddnww kal riv éx defiav cov rob Oeod xal Ilarpds xad- 
é8pay, kai riv Sevrépay kai dpixriv Kal poBepdy avrob mapov- 
otay dmexaeyomenoi én H MéAAel EpyeoOat KpiNal Z@NTAC Kal 
Nekpoyc €N AIKAIOCYNH Kal AmoAOYNal EKdcTwD KaTA TA Epra 
AYTOY’ geicar Hua Kypie 6 Oeds Hudy* coi Ex TON CON Sdpwv 30 
mpoeOnxapey éevamiby cov kal debueOa Kal wapaxadobpév ce 
girdvOpmre dyade éZamdctei\on €2 fyoyc dylou gov, é% ETOIMOY 
KATOIKHTHPIOY COY, EK TOY amreprypdmtTeay KdAmov cou avToy TON 


134 The Egyptian Rite 


TAPAKAHTON, TO TINeEYMA THC AAHGelac TO Arion Td KUpLoy TO 
(worrotdy, 7d ev vou Kal mpodyras Kal adroorédos Aadfcay, 
7d mavtaxoh mapdy kai ra mdvra wAnpoby éneprofn Te avregou- 
ales ob Staxovkas éf ods BoyAetal Tov dytacpoy eyAoKia TH 

5 of, TO dwAoby tiv diva, Td modupeEpes Ty évépyeiay, THY TOY 
Oelov xaptopdrwv mnyhy, Td cot dpoovatoy, Td Ex cob Extropey- 
6MENON, TO oUVOpovoy Tis Bacirelas cov Kal Tob povoyevots 
cou viob tod Kuplov Kal Oeod Kal owripos hpav ‘Inood Xpiorov 
exide éf Hpas xal (éfamborerov) émi rods Aprovs rovrous Kai 

10 éri ra wornpia tabra 7d IIveipd cov 1d “Aywov iva atta 
dyidon Kal reAaLdoy as mravrodtvapos Beds 


ixdeoves 
kai wojon Tov pey dprov capa 
& Aadbs 
15 “Api 


8 lepeds exdaves 
7d O& moryjptoy aima THc KaINtic AIAOHKHC a@UvTod Tob Kuplov Kai 
Geof Kal cwrijpos Kal mamBacikéwc fyav ‘Incod Xpiorob 
& Stdxovos 
20 KarénOere of didxovot, *[cvveigacbe of mpecBvrepor | 
8 lepeds Exdiovers 
iva yévovrat maou piv trois €€ avrav peradrapBdvovowy eis 
now, els viv, eis tacww, els cwppootvny, els dytacpdy, els 
éravavéwowy wuyis odpatos Kal mvedpuaros, els Kowoviav 
25 paxaplornros zwHc alwylou Kai ddOapciac, els doforoylay rob 
mwavaylov cov dvéparos, eis Adeoty dpaptiav, iva cob Kal év 
Tour Kados Kal év mavri AozaceH Kal YMNHOH Kal driacer 7d 
mavadytov Kal ENTIMON Kal dedofacpévoy cov dnoma avy 'Incod 
Xpirtg kai dyip IIvetpart 
30 & Aads 
‘Rowep iv nat éoriv [nal Eorat els yevedy kal yevedy xai eis 
tovds otpravras alavas Tov aldvev, aduny). 


The Liturgy of St. Mark 135 


{THE LORD'S PRAYER) 
0 lepets 
Elpyvn maow 
& Aads 
Kai 76 mvedjpart cob 
& Sdxovos 
IT pocedéacbe 
& Aaés 
Kipie éAénooy 
& lepads eSxera: nad’ davrév 
Oct gwrds yevvijtop, zwhc dpyuré, ydpiros moinrd, alwvior 
OepeXimrd, yvdcews Sapodéra, codlas Onoavpé, adytootyns 
8iddoxare, EYYON KabapOn doxed, Wuyis evepyéra, 6 Tois 
dAiroyyyoic els ot meroOdct Aldoyc eic & EmGymofcIN ArreAot 
Trapakyyal, 6 Anarar@n Huas &% 2BYccoy els gas, 6 AoYC ply 
éx Oavdrov zwrn, 6 xapiodpevos wiv ex Sovdcias els édev- 
Oeplay, 6 Td év ipiv oxébros THs dpaprias bia THs Twapovclas 
Toi povoyevois cov viod Nicas’ adrés Kal viv Séomora Kupie 
da rijs emigorrqoews Too mavaylov cov mvevparos Karavyacoy 
Toyc 6@eadAmoye THe AlaNoiac Huay els Td peradrdaBeiv axata- 
Kpitws ris @bavdrov Kai émovpaviov ravrns Tpopns Kai driacon 
Has GAoTEAEIC YyYYH ComaTi Kal TINeyMaT! iva pera Tov aylov 
gou padnrav cai drocréAwy ciapev col tiv mporevyiy Tav- 
tnv ro IIdrep tpav 6 év rots ovpavois dytacOjrw rd dvopd 
gov, édOérm  Bacirela cov, yeyvnOyrw 7d OéAnpd cov as ev 
ovpav@® xai éri rhs yas’ Tov Aprov yay tov émovo.oy dds 
hp onpepoy Kal ddes hiv ra dpeAjpara hpav os Kal hpeis 
ddlepev trois operérais Huay Kal pr eloevéyxns hpas eis 
wetpacpoy GAAA pioat has amd Tod mrovnpob 
Exdaoveos 
Kai kataflwoov jas déorora pirdvOpmre Kipte metd mrappu- 
ciac dxataxpiras év Kabapé Kapaia, Puy] meporicpevy, dvemasie- 


1G 


1§ 


3° 


136 The Egyptian Rite 


, x¥vro mpocdire, hytacpévas xeDeow Today émixadeicOai oe 
TON éN TOIC OYpanoic Zytoy Oedy Tatépa Kai A€éyery 
& Aués 
Tlatep imu 6 én Toic o¥panoic dpiaceHtw Td Snomd coy, 
5 EADETOO H BaciAeia COY, FENHOHT@ TO BEAHMA COY WC EN OYPANG® 
Kal ém) Thc rfc’ TON ApTON HM@N TON ETTIOYCION Adc HMIN CHMEPON 
Kal AEC HMIN TA OMEIAHMATA HM@N WC Kal HMEIC AIEMEN TOIC 
OdeiAéTaic HM@N Kal. MA EICeNErKHC Hmdc e€ic meipacMON AAA 
pYcai HmAc A110 TOF TONHPOY 
lo & lepeds eSxera: . 
Nai Kypie Kdépre mA eicenérkuc fm&c eic meipacmon &AAd 
PYcal MSc Ad TOY TONHpOY, oldey yap 4 ToAAH cou evoTrAayy- 
vla Sri ov Ayndme@a YrrenerKein Ota THY woAAhy jyav doGé- 
vetay, GAA TOIHCON CYN T@ Trelpacm® Kal THN EKBaCIN TOY 
15 AYNACOal BUGS YTIENEKEIN’ OD yap EAWKac uly eZoycianN TATEIN 
ETANW OEWN Kal CKOPTION Kal ét) Tcan THN AYNAMIN TOF 
€xOpo? 
ixdeves 
Sti co? écTin A BaciAeia Kal H AYNAMIC Kal H AdzZa Elc TOYC ai@Nac 


30 TOY aldvey 
& Aads 


” AMHN. 


(THE INCLINATION) 
‘0 lepess 
25 Eiphyn mréow 
& Aads 
Kal rq avebpart cob 
3 Sdnovos 
Tas xedadds yay ‘[rp Kupip xAlvopev 
30 & Aadbs 
’"Evémwov cod Kipie] 


The Liturgy of St. Mark 137 


3 lepeds daevyeras 

Aécrrota Kypie 6 Oedc 6 mantoKkpdtwp 6 KaOHMENOC él TON 
XepoyBim Kal dofafdpevos bird trav cepadip, 6 & dddrwy odpavdy 
oxevdoas Kai Tots tav dorépwy yopois rofroy Karaxoophoas, 
6 é&vy dw icros dowpdrous adyyédov ovoTnodpevos orparias mpos 5 
devvdous Soforoylas’ col éxAlvaper Tov avyéva Trav Wuyev Kai 
TéYv copdrov jpav Td THS SovrAElas mpdcynpa onpalvoytes Kal 
deducOd cov ras oxoroedecis tis duaprias épddous éx Tis hye 
Stavolas aréXacoy Kal rais rob dylov Ivebparos Oeoedéotw 
avyais tov Hpérepoy volvy Kkatadaldpuvoy Sirws Ti yvdoet cov 10 
mAnOuvbpevo: afios perdoyoper Tey mpoxepévay tiv dyabay 
ToU axpdvrov caparos Kal Tob riplov aiparos Toh povoyevots 
cou viod Tob Kuplou Kai Oeod Kai cwrijpos Hhuay Inooi Xprorob, 
ovyxwpav hiv wan eidoc dpapri@v did riy wodAny Kal dvegty- 
viagréy cov ayadérnra: ydpiri Kal olxrippois nal giravOpornla 15 
Tol povoyevobs cov viod 

* [dxdpdovers] 

80’ ob Kai peO ob col 4 Adza kai TO KpAtOC Ody TPE ravaylp Kal 
adya0@ kal (wormed cov mrvevpart viv cal dei Kal cic toyc 


AIWNAC TON AIONON 20 
& A0abs 
"AMHN, 


(THE MANUAL ACTS) 
"Expevet 3 lepets 
Eiphvn maou 
& Aaés 
Kai r@ rvedpart oof 
& Sdxovos 
Mera g6Bov Geb mpbcyopey 
3 lepeds ebxeras 3o 
"Arie fyicte poBepé 6 En Arioic Anattaydmenoc Kupie, dylacov 
Huas TH AOr@ tHe offs ydpitoc Kal TH eripoiriee Too wavayiou 


35 


138 The Egyptian Rete 


gov mvevpatros od ydp elas Béowora “Arion Ececée GTI Erw 
Srioc emi, Kuptos 6 Oeds huav, dxardAnmre Oct Abye 7O 
IIarpi cai rp dylm TIvebpart dpootcte ovvaléie xai ovvdvapyxe, 
mpoodegat Tov axnparov duvoy adv Tois xepouBip Kal cepadip 


kal wap €éyoi Troi duaprwAod Kai dvafiov SovrAov aouv éf 


dvagloy pou xetAéwy Bodvros xai Aéyovros 

*[8 Aaés] 
Képte éXénoov, Kuvpte éhénoov, Kvpie éAénoov 
& lepeds éxddves 

10 Ta dyta trois adylos 

3 Aaéds 
Eis Iarip dywos, es Thds &ywos, dv Wvebpa adytov 
els évérnta ITIvevdparos dyiov 


ayy, 
15 ‘O lepeds odpaylfav tov Aadv exdovet 
‘O Kvpwos pera wévrov 


& Aadbs 
Kai pera ro6 mvevparos cob 


& &dxovos : 
20 Trép ocwrnplas Kal ayti- 
Ajens 8[rof dylov ma- 
Tpos tuay rod 6,, mavrés 
Tob KAjpov Kal Tol ¢ido- 
xplorov Aaoh rob Kupiov 


a5 «0s Oen Oaev ee 


Kupte €Xénooy 

“Eri 08 Kai trtp cornpias Kai 

ddéicews duapriay TH mpoo- 

30 eveyKavTs §=adeAG@ huey 
rol Kuplouv denbaperv 


wai «Adve. & lepeds tov Aprov cai Adye 
Aineite TON Oedn EN roic 
Arioic 
wal peA(Le 5 Lepeds Aéyov rots wapotorw 
‘O Kuptos evAoynoes nai ovydiaKxorn- 
oe dia ris p‘[edicews roy dyioy Kai 
dypayrov Kai (woromy avrov pvorn- 
piov viv nat aet nai els rovs alavas 
Tov aioyov. dpynv] 
cal Aéye. 3 lepevs 
Kedevere 


& «Afpos 
Td Llvetpa 1d dytoy xedever cai 


ay:aces setaiee 


Ido) ylacrat Kai rere- 


The Liturgy of St. Mark 


& Aads 
Kdpte éXénoov 


Kai trép pvijpns rev dolor 
TaTépwy hay kal ddeAdov 
elrrapeyv 


mavres  €KTEvOs 


Kipre éXénoov 
& Aads 


Kupie édénoov), 


139 


Aelwra: ‘(Kal yéyovey els 

ofa Kai alpa tof xvuplov 

kal Oeo6 Kai cwripos hyav 

kal dtadidovrar ta ayia rots 

dylos] 5 
& KAfjpos 


Els Harjp dys, els Yids dys, dv 
Tlvetpa doy. apny. 


(THE COMMUNION) 


2(°O Sdxovos 
"Ev elpivy Kupiou yddAere] 
5[8 Ads Ady WoApay pv 

Alveire rov Ocdv év rois dylos 
avroo 

aiveire avrovy év orepedpart 
duvdpews avrod 

aivetre avrov émi rais duvac- 
telais avtob 

aiveire avrovy Kata Td TANOOS 
THS peyarwovrns avrot 

aiveire avrov év typ oda- 
weyyos 

aiveire avrov év yradTnpip Kai 
xOépa 


aiveire aurov év ruumdva Kal 
Xopp 

aiveire avrov év yopdais Kal 
dpydv@ 


Kai Aéya. 3 lepevs 10 
‘O Kupsos pera mavrey 
& xAfipos 
Kai pera rov mvevparos cov 
3 lepeds Aéya: 

Aurdés niddyncer, air'[ds nylacey, 15 
autos 8¢ éredeiwoey, aurds Kal peta- 
3:80: els dheow dpapriéy cai els Conv 
alanov] 

Kai peradapBdve & lepevs 
cdxh 20 

Tas xara dtAavOporiay *[rapacye- 
Geions npav Oeias xdpiros ra trép 
Nas €roApnoaper’ mpocvepyspeba ovy 
pera PoBov rots dyios cov puornpios 
déorora alroupevor ef re 8c dvOpwmimy 3° 
doOeveay nuiy mapanrat cuyyropop 
yevou Kupte 6 beds nev] 

Go 

“On tporon émmodel H EAa@OC Emi 
TAC THEAC TON YAATON OYTWC ETITIOBE! 3° 
H YyyH MOY TIpdc cé 6 Oedc 

*['O Srdxovos 
LpeoBurepo: rpocddOere] 


(Communion of the presbyters) 


5 


10 


15 


20 


45 


140 


alvetre avrdy éy xupBdros 
eunyxors 

alvetre avrdv év xupBdrdos 
ddadaypob 


waca «mvo) alvecdto Toy 


Képioy 


Adbga Tarp? xai Tig nai dyig 
IIvedpart 


Kai viv wai dei xai els rovs 
apny 
wal rd KOINQNIKON +f} hylpa). 


alovas Tay alovoy, 


2[°O Sdxovos 

’"OpOot peraraBbvres rev Oelov 
kai dypdvrov kai d0avdrov 
cal gpixray kal poBepav 
kal érovpavloy puornplov 
Tob dylov cdparos Kal rob 
riploy aluaros rob peyd- 
Aou dpxtepéws kal BactrAéws 
huav Inood Xpicrod, avre 
T® Katafidoavrs hyas él 
waow evyapioThiowpey 


Kal éxdorny tpépay dpvov 
dvaméumopéy oor pirdvOparre 
Sri oabfes wri) p 
jpov |. 


xo pov 


The Egyptian Rite 


5(& Sdxovos 
ZurdyOnre wal elodd\Gere of dcdxovo: 
per ebdaBelas] 
(Comeneunion of the deacons) 
(Comsmennson of the people) 
wal Srav perabiBot tov xAfpov (4 Tov 
adv) Afya 
Sapa dyiov rot xuplov xai 
Beoh xal awrijpos jpav ‘Incof 
Xpiorob 
xal els rd worhpiov Afya 


Atua ripiov rod Kxuplov kai 


Geo Kai awrijpos hyay ’Inoob 
X picrob, 


‘(Kal pera8ovs Atya 
*YywOuti ei toyc oypanoyc 6 Gedc 
Kai 6Ti TACAN THN [HN A AOZA COY Kal 
7 Baotela cov dcapéves els rovs alévas 


ray alorey]). 


— ».. ae 


The Liturgy of St. Mark 


14] 


< THANKSGIVING) 


Kai perd +d wAnpdca: Afya 5 Sdxovos 
"Ent mpoceyiy ordbnre 
& lepeds 
Elpjvn réow 
& Aads 
Kal rp nvebpart oot 


& S&dxovos 
Ipocedgacbe 5[ brép rijs dgfas 
peradhyeas | 


Kivpre éhénooy 
2(ITepit rav dfimbévrov pera- 
AaBeiy tév dylov 
dypdvrev Kal d0avdrov 
Kal €moupavioy pvotnplov 

& Aads 
Kiupte €rénooy 


‘ 
Kal 


ITepi rijs cornplas wavrés rob 


Aaot 
& Aabs 


Kipie €hénooy 
ITepi ris wicrews Kai eiphyns 
Tys adylas KadoXtKns Kai 
amooroNKhs éxkAnoias 
& Aads 
Kupue €dénoov] 


6 lepers efxerar mv ebxaproriay 

Eyyapictoymén coi déoxrora 
Kypie 6 @edc Hua eri ri 
peradnwe tav dylwv dypdy- 
tov d0avdrwv Kai érovpaviov 
gov puvornploy dy Edwxas iyply 
emi evepyecia kai dytacyp Kal 
cornpig Tay Wuyav Kai Tov 
copdroy hav Kat dedpeda Kai 
mapaxadotpéev oe pirdvOpwrre 
ayabe Kupie xdpioat hpiv ri 
KOINWNIAN TOY @yiov ca@maToc 
kal tof¥ tiplov aimatoc Tod 
povoyevods aou viob els wlorw 
axataloyuyroy, eis &rAaTHN An- 
YTOKPITON, Es ANCHOVY Beo- 
oeBelas, els dorpomriy mavris 
évavriov, els mepirolnow Tay 
évroAGy gov, els épbdiov fans 
aiwvtov, eis drroAoylay evmpbo- 
dexroy tiv éni rod poBepod 
Bipatos Tob xpiorod cov 


10 


20 


142 The Egyptian Rite 
dxdpdovers 


&° ob Kai pel od coi 4 Adza Kai TO Kpdtoc ody TPE wravayly kai 
dyad¢ kai (woro cov mvetpari viv Kai det Kai cic ToYC al@Nac 
TON AIWNOON 
‘ 8 Arabs 
” AMHN. 


(THE INCLINATION) 
("0 Sdxovos 
Tas xepadds dyav éni evdroylas 7G Kupip xrAivare] 
10 eva & lepeds otpipera: apds tov Aadv Afyuv 
“Avag péytore cal 7@ Tlarpi cvvdvapye 6 7G op xpdre rov 
gonv oxvdetcas Kal tov Odvaroy marfoas Kai TON icyype N 
decpetcas ai roy’ Addp éx régov dvacrncas Ti Oeoupyixy cov 
duvdue xal gwriorixy alyAn rijs ons appyrov Oeéryros* avris 
15 Séorrora Sia TIS peradhryews ToD adxpdvrov cov céparos xal 
700 riplov cov aiuaros éfaméboreAov tiv dbparéy cou Sefiay 
Tiv wAnpn evrAcytav Kai wdvras yas evAbynoov olkrefpnooy 
abévocoy ri Oeixg cov Suvdpe nal mepiedke dd tuav riv 
KaxonOn kai duaptdda capxixns émibupias Epyaciay, Karav- 
20 yaoor Tods vonTrods Huay éfOadpovds THs mepikeimevns Copepas 
dvoplas, odvanpov iuas To wappaxaploTm tay evapertnodyTov 
got oudrAbyp’ Sri Sta cob Kal adv coi tm Ilatpi nal 7o 
ravaylo IIvetpart mas $unoc mpéme: Timd KpAtoc mpooKvynals 
TE Kal EYyapictia viv Kal del Kal cic TOYC AIDNAC TON al@NON. 


25 {THE DISMISSAL > 
*O ddxovos 
TTopeyecde én eipHNH 
5 Aaéds 
"EN Ondmati Kypioy 






The Liturgy of St. Mark 143 


& lepeds ixgaovus 

"H drdnu toy Seo? xai Iarpés, 4 ydpic toy Tiob Kypioy de 
jpev “Incoy Xpictoy, H KOINDNia Kal H Awped TOY mavaylou 
TIneymaroc €f7 META TIANTWN p@y viv Kal del Kal els rovs 


ai@vas Tov aidveoy 5 
& Aads 


" "Aphy. 
Ei 16 GNoma Kypioy eYAOrHMeNoN. 


CIN THE SACRISTY) 
“O lepeds ebyera iv 1G Sraxovixd Abyov lo 
“Edexas fyiy Sonora roy dytacpdy dv ry perovalg rov savayiov oa@paros Kai 
rou ripiov atyaros rou povoyevous cou viov* dds nyiy Ty xdpiw Kal THN AWwpEAN 
Toy wavayiou Tneymaroc Kal pudafoy Huds dudpous dv rp Bip al ddiryqoov els 
ry redeiay awoAUrpwow Kal viobeviay kat els ras pedAovoas alwvious drodav~ 
gas’ ov yap el 5 dytacpds judy xal col ry dd€ay avaréumropev rp Tarpl xal 15 
T@ Vig xal rq dyip Uvevpars viv cat ded xai els rovs alsvas ray alavey 
& Aaés 
“Apny 
& lepers 
Elpnyn macw a0 
3 Aads 
Kal rq mvevpats cov 
wal dwolvea Aéyov 
HvAdynra: 6 Oedc 0 eyYAOF@N xal dyta{oy xal oxerey cai diarnpoy mayras 
npas 8a ris peletews roy dyiwy avrov protnpioy 0 DN eYAOFHTOC Eic TOYC 25 
Ai@NAC Tay alevwy. AMHN. 


142 The Egyptian Rite 


dxdbavos 
& ob Kal peO ob coi Hi Adza Kai Td Kpdtoc ody TE wavayl xai 
dya0¢ kai (moro cou mvevpart viv Kai det Kai eic ToYc al@nac 
TON AINWN 
5 & Ads 
” AMHN. 


(THE INCLINATION) 
*("O Sdxovos 
Tas xegadrds duav él evdoylas r@ Kupip xd\ivare] 
10 ara & lepeds orpideras mpds rov Aadv Afyuv 
“Ava péyiore xai r@ Ilarpi cuvdvapye 6 rh op xpdre roy 
génv oxvdetoas Kal tov Odvarov marfoas Kat TON icyypCN 
decpetoas xai tov’ Addp éx rédpov dvaoricas rij Geoupyixp cov 
duvdpe xal goriorixy alyAn tis ons dpphrov Oebrynros* avras 
15 déorrota Std THs peradywews Tob adxpdvrov gov cdparos Kai 
To tiplov cov alparos éfaméoreAov tiv dbparéy cov deftday 
Tiv wAHpy evAoytav Kal mdvtas hpas evAdynoov oixreipnooy 
abévacoy ti OeixgG cov Suvdye xal meplede ad Hyav rihy 
kaxonOn Kai duaptada capxixins émiOuplas épyaciay, xarav- 
20 yaoov Tovds vonTods Hpuav dépOadpods Tis weEpiKemevns Copepas 
dvoplas, cbvaipoy has To wappaxaplorp Tay evapeoTnodvT@y 
got ovrAr\byp" sre Sta ood Kai adv col ro IIarpi nai re 
wavayle IIvedpart mas Ymnoc mpére: TIMd KpAtTOC mpooKUynals 
TE Kal EYyapictia voy Kal del Kal €iC TOYC AIMNAC TON OIMNOON. 


25 (THE DISMISSAL ) 
“O Sdxovos 
Tlopeyecée én elpHNH 
& Aaés 
"En ondmati Kypioy 


The Liturgy of St. Mark 143 


& lepeds dxdaves 
‘H_ drdmn toy Oeof xai Iarpés, 4 ydpic toy Tiob Kypioy de 
% pay “Inco? Xpicroy, WH KOINWNia Kai H Awped TOY mavaylov 
TY neymatoc ey metd TdNTON Hudy viv Kal ded cal els rovs 
aiavas Tay aidveor 5 
& Aadbs 


: "Apiv. 
Ei to GNoma Kypioy eYAOPHMENON. 


(IN THE SACRISTY) 


°O lepeds edyera: dv 79 Staxonag Afywv 10 
“Edexas fpiy Séorora roy dytacpoy €y TH perovolg rou wavaylov ceparos Kat 
rou Tipiov atparos Tou povoyevois cou viow* Bds Hyuiv Ti» xdpw Kal THN AWpEdN 
Toy wavayiou TTneymaroc Kal pudafoy juas dudpous dv rp Bip xal Sdiynoow els 
Thy reXciay aro\vrpwow Kai viobeciay cat els ras peAXovoas alevious drodav- 
gas’ ov yap ef é dyacpds Hyev cal ool ry ddfay dvarépropey rp Tarp xai 15 
te Yig xal rq dyip Uvevpars viv xai del xa els rovs alévas rév aldvey 
& Auéds 
“Aphy 
& lepeds 
Elpnyyn wacw 20 
& Aads 
Kal rp mvevpart cov 
kal dwolte Atyuv 
HvAdyrras 0 Oedc 0 eYAOP@N Kat dyid{oy cal oxerwy xai Scarnpoy mayras 
npas da ths peOcEews tev dyiwy avrov puornpiwy O WN EYAOFHTOC CIC TOYC 25 
ai@Nac Tay alaywy. AMHN. 


2. THE LITURGY OF THE COPTIC 


JACOBITES 


INCLUDING 
THE ANAPHORA OF S. MARK OR S. CYRIL 


(THE PROTHESIS) 


{F. 4) A prayer of the patriarch Severus for the preparation of the holy altar 
of the Lord (which the priest says secretly] 

LorD, WHICH KNOWETH THE HEARTS OF ALL, which is HOLY AND DWELLETH IN 

5 THE HOLY PLacg, which is alone without sin and hath power to forgive sins: 

thou art the master that knowest mine unworthiness and mine unprepared- 

ness and mine insufficiency for this thine holy service. And I have not the 

countenance to draw nigh and to OPEN MY MOUTH BEFORE THE PRESENCE OF 

THINE HOLY GLORY: but AFTER THE MULTITUDE OF THY MERCIES BE MERCIFUL 

YO TO ME THE SINNER and grant me to FIND GRACE AND MERCY in this hour and 

send down to me POWER FROM ON HIGH that I may begin and make ready and 

accomplish after thy goodpleasure thy holy service ACCORDING TO THE APPROVAL 

of thy will FoR A SWEETSMELLING sAvouR. Yea, o our master, be with us, 

have fellowship with us in our working: bless us. For thou art the absolver of 

15 our sins, the light of our souls, our life and our strength and our boldness, and 

thou art he to whom we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, for ever. Amen 
[He places the vessels in they places) 

A prayer after the preparation of the holy altar, to the Father 

20 ~=6©Thou, 0 Lord, hast taught us this great mystery of salvation: thou hast called 

us thy lowly and unworthy servants to be the ministers of thine holy altar: do 

thou also, o our master, enable us IN THE POWER oF thine Hoty Spirit to 

accomplish this ministry, to the end that without falling into judgement In THE 

PRESENCE OF thy great GLORY we may bring thee A SACRIFICE OF PRAISE, glory 

25 and great comeliness in thy sanctuary. God who givest grace, who sendest 


The Liturgy of the Coptic Facobites 145 


x-edemption, who workest ALL IN ALL: grant, o Lord, that our sacrifice be 

™ccepted in thy sight, FoR mine own sins and THE IGNORANCES OF thy PEOPLE, 

za.nd that it be sanctified according to THE GiFr oF thine Hoty Spirit: in Christ 
Jesus our Lord through whom THE GLory and the honour AND THE DOMINION 
befitteth thee with him and the Holy Ghost the lifegiver and of one substance 5 
‘with thee now and ever and WORLD WITHOUT END. AMEN. 


[The priest takes the Lamb: then he washes his hands and says 


THOU SHALT PURGE ME WITH HYSSOP AND I SHALL BE CLEAN: THOU SHALT 
WASH ME AND I SHALL BE WHITER THAN SNOW. THOU SHALT MAKE ME HEAR 
OF JOY AND GLADNESS THAT THE BONES WHICH THOU HAST BROKEN MAY I[0 
REJOICE 

I WILL WASH MY HANDS IN INNOCENCY AND 80 WILL I GO TO THINE ALTAR, 

o Lorn, THAT I MAY SHOW THE VOICE OF THANKSGIVING. Alleluia. 


Then he rubs the Lamb with his hand above and below and says 
Grant, o Lord, that our sacrifice be accepted 15 
{and the rest as above) 
When thou offerest the oblation on behalf of any one whether alive or dead 
thou shalt mention his name here 

If he be dead Remember, o Lord, thy servant N or M and grant him a place 
of rest and refreshment and repose in the dwellings of thy saints, in the bosom 20 
of our holy fathers. And sf st ts on behalf of one who is sick, then he says as 
follows Remember, o Lord, thy servant N or M and keep him by an angel of 
peace and make him whole. <And if st ts on behalf of a traveller or travellers 
he shall say Keep him by an angel of peace. 


During the circuit of the Lamb on fasts And when this ts finished he shall 25 


The choir wrap the Lamb ina silk veil and ratse 

{ Psalm lexty st on his head and tn like manner the 
ministering deacon shall wrap the cruet 

AAAHAoULa of wine in a silk veil and ratse tt on his 


For THE THOUGHT OF MAN head also. And before each of them 30 
SHALL TURN TO THY PRAISE, @ deacon shall carry a lighted torch and 
they shall go round about the altar once 
o Lord, AND THE RESIDUE OF 


while he says as follows 
THOUGHT SHALL KEEP FESTI- Glory and honour unto honour and 
VAL UNTO THEE by reason of glory to the allholy Trinity the 35 
the sacrifices and the oblations. Father and the Son and the Holy 


Accept them} Ghost. Peace and edification upon the 
one only holy catholic apostolic church 
AAAHAOULG. of God. Amen. Remember, o Lord, 


those who have offered thee these 40 
gifts and those for whom they have 
brought them and those through 
whom they have brought them: grant 
them all the recompense from heaven. 


Tha Egypticn Rita 


When the crcend 12 completed according ta all that has base axplexned, he shall 
stesed ws. las place wath jue face to the ext and the deacon shail stund ue kus piace 
wuth hea face to the ment 
Thes ta vead bv the demas after the Thee he shail ayn both together thre 
§ avant of the Lah during the squeal) tues. 1¢. wath three cosses) Whe 


r.46 


Auyv qunv aunty 
Eic Flarap amec: ac Ywe 
anoc: ev Fiveuua amov: 
Gun 
to EvAorutoc Kupioc ao Geac ac 
Touc Grawac. aunv 
Psat cxut 
O praise THE Lomb ALL YE 
HEATHEN: PRAISE HIM ALL YE 
1g NATIONS. Por MERCIFCL 
KINDNESS IS EVER MORE AND 
MORE TOWARDS US: ASD THE 
TRUTH OF THE Loap eE-x- 
DURETH FOR EVER. GjIHV 
30 AAAHAoua 
The people 
Aota Marpi war Yio xan MMvev- 
MOTE ari 
Kat vuv wat Get Kat €1c TOUC 


25 GtWVAC TOV GIWV@v, GLHV 


AAAHAouIa. 


he as sectimed to kus brathres tha prussts 
ane sus ta these 
EnAomnaav 
thay all aneseuary hanes 
Do thou evAomoaos 
These ha shail stud us. kes place arith 
tha deaxase aud senha the ague wpos the 
Goons ased tha wuss throes tiseess 
In the name of the Father and of 
the Son and of the Holy Ghost one 


tha frst sign 
Blessed be God the Father alunghty: 


Blessed be his onlybegotten Son 
Jesus Christ our Lord: amen 
Blessed be the Holy Ghost the 
Comforter: amen. 

(Ha pats the Lamb on the poten) 
Glory and honour unto honour and 
glory be to the allholy Trinity the 
Father and the Son and the Holy 
Ghost now and ever and world with- 
outend. Amen 

(He posers the wine into the chalice 

and adds thereto a kittie water). 


CENARXIS ) 
And after the deacons and the singers have answered him, he shall begin 
as follows 
30 Pray 
And he shall bow his head to the priests saying 
EvAorisov 
and he shail turn himself towards the west and sign the people with the sign 
of the cross saying 
35 EipHvw tract 


The Liturgy of the Coptic Facobrstes 147 


and after the singers have answered him 
Kat Tw tTyvevuatt cou 

he shall say the prayer of Thanksgiving]: the first prayer of the morning 

Let us give thanks unto the doer of good and the merciful, 
God the Father of our Lord and our God and our Saviour 5 
Jesus Christ: for he hath sheltered us, he hath succoured us, 
he hath kept us, he hath redeemed us unto himself, he hath 
spared us, he hath helped us, he hath brought us to this hour. 
Let us therefore pray him that he keep us in this holy day and 
all the days of our life in all peace, the almighty Lord our God _ 10 


© Staxcv 


Mpocevéacee. Pray that God have mercy upon us, that he com- 
passionate us, that he HEAR us, that he receive our prayers 
and our supplications at our hands wHEN we CALL UPON 
him: that he receive the prayers and the supplications of 15 
his saints at their hands in our behalf for good at all times: 
that he account us worthy to receive from the communion of 
his blessed mystery the forgiveness of our sins 


[The priest shall say] 


Master Lord God almighty the Father of our Lord and our 2 
God and our Saviour Jesus Christ, we give thanks to thee 
as touching all things and for all things and in all things 
because thou hast sheltered us, thou hast succoured us, thou 
hast kept us, thou hast redeemed us unto thyself, thou hast 
spared us, thou hast helped us, thou hast brought us to this 25 
hour. For this cause we pray and beseech thy goodness, 
o lover of man, grant us to accomplish this holy day also and 
all the days of our life in all peace and thy fear. All envy, all 
temptation, all woRKING oF SaTAN, the counsel of evil men, the 
uprising of enemies secret and open, [Ae signs himself] take away 30 
from us, [he signs the people} and from all thy people, [Ae signs the altar) 
and from this holy place of thine: but those things that are 
good and those that are expedient supply unto us. For it is 
thou that HAST GIVEN US POWER TO TREAD UPON SERPENTS AND 
SCORPIONS AND UPON ALL THE POWER OF THE ENEMY. AND LEAD 35 
US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: in the 
grace and compassions and love towards mankind of thine only- 

L 2 


148 The Egyptian Rite 


begotten Son our Lord and our God and our Saviour Jesus 

Christ: through whom THE GLory and the honour AND THE 

DOMINION befitteth thee with him and the Holy Ghost the life- 

giver and of one substance with thee now and ever and worLp 
5 WITHOUT END. AMEN. 


A prayer over the prothesis of the holy oblation (secretly over the bread and the 
wine] when thou hast set st on the holy altar: to the Son 
MasteER Lorp Jesus Curist, eternal Son and Word of the 
spotless Father, of one substance with the Holy Ghost: for 
to thou art THE LIVING BREAD WHICH CAME DOWN FROM HEAVEN 
and didst aforetime make thyself a LAMB WITHOUT SPOT FOR 
THE LIFE OF THE WORLD: we pray and beseech thy goodness, 
o lover of man, [he signs the bread) MAKE THY FACE TO SHINE 
UPON this bread, [he signs the wine] and upon this cup, which we 
15 have set upon this thy priestly table: (Jfrs¢ sign] bless them, 
[second sign] sanctify them, [third sign] hallow them and change 
them, [he points with his hand to the bread) that this bread may become 
indeed thine holy body, [Ae points with his hand to the wine] and the 
mixture in this cup indeed thy precious blood. And may they 
20 become to us all for participation and healing and salvation 
of our souls and bodies and spirits. For thou art our God: 
THE GLORY befitteth thee AND THE DOMINION with thy good 
Father and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and WORLD WITHOUT END. AMEN. 


25 [Then the priest covers the paten and the chalice each of them with a veil and he 
covers the whole with the prospharin. 


And he says the Absolution of the Son: he approaches the table and bows unto 
God and goes round the table and comes down tn front of the altar and reads the 
absolution of the ministers while they are kneeling upon their knees: but otherwise 

he that is foremost among the priests shall read st, sf he be present) 


A prayer of Absolution, to the Son 


Master Lord Jesus Christ the onlybegotten Son and Word 
of God the Father, who hath broken every bond of our sins 
through his saving lifegiving sufferings, who BREATHED INTO 

35 THE FACE of his saintly disciples and holy apostles SAYING 
TO THEM RECEIVE AN HOLY SPIRIT: WHOSESOEVER SINS YE 
REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 


30 


The Liturgy of the Coptic Facobrtes 149 


SINS YE RETAIN THEY ARE RETAINED: thou therefore now, our 
master, through thine holy apostles hast given grace to them 
that labour in priesthood from time to time in thine holy church 
to remit sins on earth and to bind and loose every bond of 
unrighteousness. Now again we pray and beseech thy good- § 
ness, o lover of man, on behalf of thy servants my fathers and 
my brethren and mine own weakness, who bow their heads 
before thine holy glory : grant unto us thy mercy and loose the 
bonds of our sins, and if we have done ought wittingly or 
unwittingly or in fear of heart, whether in word or in deed, 10 
or from faintheartedness, do thou who knowest the feebleness 
of men, as a God good and a lover of man, bestow on us the 
forgiveness of our sins: bless us, purify us, absolve us, fill us 
with thy fear and direct us into thine holy good will. For thou 
art our God: the glory befitteth thee and the dominion with 15 
thy good Father and the Holy Ghost the lifegiver 
and. the rest 

May thy servants ministering this day, the presbyter [and he 
signs the celebrant once], and the deacon [and the deacons once], and the 
clergy [and the clergy once), and all the people [and the people once], and 20 
my weakness [and himself once) be absolved out of the mouth of the 
alJholy Trinity the Father and the Son and the Holy Ghost 
and out of the mouth of the one only holy catholic and apostolic 
church and out of the mouths of the xij apostles and out of the 
mouth of the contemplative evangelist Mark the holy apostle a5 
and martyr, and the holy patriarch Severus [and our doctor 
Dioscorus and S. Athanasius the apostolic and S. Peter sacred 
martyr pontiff and S. John Chrysostom] and S. Cyril and 
S. Basil and S. Gregory and out of the mouths of the cccxviij 
who were assembled in Nicaea and the cl of Constantinople 30 
and the cc of Ephesus and out of the mouth of our patriarch 
honoured father abba NV or M and out of mine own mouth, the 
least though I be. For blessed and full of glory is thine holy 
name the Father and the Son and the Holy Ghost now and 
ever and world without end. Amen. 35 


5 


150 


The Egyptian Rite 


{MASS OF THE CATECHUMENS) 


{THE CENSING) 


[This shall be sung during the offering 
of the incense of the Paul 


This is the censer of pure 


gold bearing the sweet spice 
that was in the hands of 
Aaron the priest while he 
offered a sweet savour upon 


10 the altar] 


15 


20 


25 


3° 


A prayer of the incense [secretly] when 
thou hast set st on the altar: thou sayest 
st within the vel 

God the eternal, without 
beginning and without end, 
GREAT IN his COUNSEL and 
mighty IN HIS works, who is 
in all places and with all 
beings: be with us also, our 
master, in this hour and stand 
in the midst of us all: purify 
our hearts and sanctify our 
souls and cleanse us from all 
sins which we have done wil- 
lingly or unwillingly and grant 
us to offer before thee reason- 
able oblations and sacrifices of 
praise and a spiritual sweet 
Savour ENTERING IN WITHIN 
THE VEIL in the holy of holies 

And we pray thee, our 
master: remember, o Lord, 
the peace of the one only holy 
catholic and apostolic church 


© Saxwv Acya 


MpocevEacee umep THe etpHvHC 
THC GfPtac MOVHC KGOOAtKHC 
KQL QMOGTOAIKHC opsodoEou 
tou Qeov exKkAHo.ac 

which is from one end of the 


world to the other 


Remember, o Lord, our 


The Liturgy of the Coptic Facobstes 151 


patriarch the honoured father 
abba NV or M 
© Staxev Acya 
TIpocevEacee umep rou matpt- 
apya Huwv tana appa NV 5 
H M xvupiov apytemioKkoriou 
THC peradoToAewc AAcEav- 
dpiac Kat Tov opeodoEou 
ETLGKOTTIOU 
preserve him in safety unto us 
many years and in peaceful 
times 
Remember, o Lord, our con- 
gregations: bless them 
© S&axwv Acye 15 
TIpocevEacbe unep THC aptac 
EKKAHOLAC TQUTHC KGL TV 
GUVEAEUGEWV HLOV 


oO 


grant that they be to us 
without hindrance: that they 20 
be held without impediment 
after thine holy and blessed 
will, houses of prayer, houses 
of purity, houses of blessing. 
Bestow them on us, o Lord, 25 
and on thy servants who come 
after us for ever. ARISE, 

o Lorp Gop, LET all THINE 
ENEMIES BE SCATTERED, LET 
ALL THEM THAT HATE thine 30 
holy name FLEE FROM BEFORE 
THY FACE: but let thy people 
be in blessings unto THOUSAND 
THOUSANDS AND TEN THOUSAND 
TIMES TEN THOUSAND doing thy 35 
will, In the grace 

(and the rest) 


152 


The Egyptian Rite 


[After finishing the three prayers he shall come down and present the incense) 
[Ths is sung before the reading of the A prayer after the tncense: thou sayest 


Paul on anniversanes and fasts 


We adore thee, o Christ, 


5 and thy good Father and the 


20 


25 


Holy Ghost for thou hast 
{come}, thou hast saved us]. 


st outside the veil : to the Son 

O Christ our God, the great 
who art faithful and true, the 
onlybegotten Son and Word 
of God the Father, tH1NE holy 
NAME IS OINTMENT POURED 
FORTH AND IN EVERY PLACE 
INCENSE IS OFFERED TO thine 
holy NAME AND A _ purified 
sacrifice: we pray thee, our 
master, accept our supplica- 
tions and LET Our PRAYER BE 
SET FORTH IN THY SIGHT AS 
THE INCENSE AND THE LIFTING 
UP OF OUR HANDS AS AN EVEN- 
ING SACRIFICE: for thou art the 
true evening sacrifice, who was 
himself offered up for our sins 
on the precious cross after the 
will of thy good Father, who 
art blessed with him and the 
Holy Ghost the lifegiver and 
of one substance with thee now 
and ever and world without 
end. Amen. 


(THE LECTIONS) 


{1. Epistle of 8. Paul) 


[The preface of the Paul: the beginning of the epistle to the Romans 
PAUL THE SERVANT OF OUR LorRD JEsuUS CHRIST, CALLED 
TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF GoD 
then the deacon reads three stichoi from the chapter 


{THIS KNOW ALSO THAT IN THE LAST DAYS ......TO THE 
35 KNOWLEDGE OF THE TRUTH 2 J, 88% 1-7} 


-_—d 


The Liturgy of the Coptic Facobttes 153 


and after that he says sf the abba patriarch ts present 
For THE GRACE OF oUR LorpD Jesus Curist shall be wiTH 


THY pure SPIRIT, my lord honoured father pontiff papa abba Cyril 


when the abba patriarch is not present, sf the matran ts there or the bishop 
the following shall be said 


With our father metropolitan or bishop abba V or M may the 
clergy and all the laity be saved in the Lord. Amen: so be it 
and if more of the fathers be present, the following shall be said 

For GRACE SHALL BE WITH YOU and PEACE together. Amen: 
so be it. ] 

A prayer after the Apostle [said by the associate priest), to the Son 

Lord of knowledge and DISPENSER OF WISDOM, WHO DIS- 
COVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER- 
ANCE to them that proclaim good tidings IN GREAT POWER, 
who of thy goodness didst call Paul, wHo sometime was A 
PERSECUTOR, to be A CHOSEN VESSEL and wast WELLPLEASED 
in him that he should be CALLED To BE AN APOSTLE and 
@ PREACHER Of THE GOSPEL OF thy KINGDoM, o Christ our God: 
do thou also now, o good and lover of man, we pray thee, 
bestow on us and on all thy people a mind without distraction 
and a purified understanding that we may know and understand 
how profitable are thine holy teachings which have been read 
to us now through him: and as he was like unto thee, thou 
PRINCE OF LIFE, So make us also worthy to be like unto him 
in deed and faith, giving glory to thine holy name, GLORYING IN 
thy cross at all times: and to thee we send up the glory and 
the honour and the worship with thy good Father and the Holy 
Ghost the lifegiver and of one substance with thee now and ever 
and world without end. Amen. 


«2. The Catholic Epistle) 
(The preface of the Catholicon 
KaeoAikov: our father {James} 
then the deacon shall read from the book as many verses as are fitting 
My beloved {BE PATIENT THEREFORE....... THE COMING OF 
THE LORD DRAWETH NIGH S. James v 7, 8} 
and at the conclusion he shall say 
LovE NOT THE WORLD NEITHER THE THINGS THAT ARE IN 
THE WORLD: THE WORLD PASSETH AWAY AND THE LUST 


5 


10 


30 


35 


154 ) The Egyptian Rite 


THEREOF: BUT HE THAT DOETH THE WILL OF GOD ABIDETH 
FOR EVER. Amen.| 
A prayer after the Catholicon (said by the associate secretly), to the Father 
Lord our God, who by thine holy apostles didst MAKE KNOWN 
5 unto uS THE MYSTERY OF THE GLORIOUS GOSPEL oF thy CHRIST, 
and didst give them ACCORDING To the great immeasurable 
GIFT OF thy GRACE TO PREACH among all NATIONS THE GOOD 
TIDINGS OF THE inscrutable RICHES of thy mercy: we pray thee, 
our master, account us worthy of a part and a lot with them. 
ro Grant us evermore to follow their footsteps and to imitate their 
conflict and to have fellowship with them in the labours which 
they accepted for godliness’ sake. Watch over thine holy church 
which thou hast founded by their means and bless the sheep of 
thy flock and make to grow this VINE WHICH THY RIGHT HAND 
1s HATH PLANTED: in Christ Jesus our Lord through whom 


and the rest. 
(3. The Acts of the Apostles) 
[ The choi *[A prayer of incense [of the Praxis] 
Response of the Praxis O God, who didst accept the 


20 Blessed art thou in truth _ sacrifice of Abraham and in the 
with thy good Father and the _ stead of Isaac didst prepare for 
Holy Ghost: for thou hast him a sheep: even so again 
{come}, thou hast saved us] accept at our hands also, our 

master, the sacrifice of this 

25 incense and send us in recom- 

pense thereof thy rich mercy, 
making us to be clean from all 
illsavour of sin and make us 
worthy to sERVE before thy 

30 goodness, o lover of man, IN 

HOLINESS AND RIGHTEOUSNESS 

ALL THE DAYS of our life® 

Remember, o Lord, the peace 
unto the end thereof (p. 150) ] 

35 [He completes the three prayers and the three circuits and offers the incense. 

The preface of the Praxis 
Mpaéic of our fathers the apostles: their holy blessing be 
with us 
® In Huntingt. 360 f. a9 this prayer is given as an alternative for that on p. 150. 


The Liturgy of the Coptic Facobstes 155 


then the deacon shall read from the book as many verses as are fitting 


{AND WHEN THEY WERE COME TO JERUSALEM...... EVEN AS 


HE DID UNTO US Acts xv 4-8} 
and at the conclusion he shall say this 


BuT THE WORD OF THE Lorp shall Grow and shall bes 


MULTIPLIED and shall be miGutTy and shall be established in the 


holy church of God. Amen. | 


(The Trisagion) 


(After the reading of the synaxar this shall be said before the prayer of the Gospel 


The choir 
Artoc 0 Qeoc, artoc toyupoc, artoc aeavatoc 
O €K TTAapBEvoU FevvHOeElc 
EAEHGOV HUAC 


Arioc 0 Oeoc, arioc toyupoc, arioc aeavaroc 
0 oTavpweerc Ot Hac 
EACHGOV HMAC 


Artoc 0 Qeoc, artoc toyupoc, artoc adavaroc 
O AVAGTAC EK TWV VEKPWV KGL AVEABWV ELC TOUC OUPAavoUC 
EAEHGOV HUAC 


Qo—a Marpt kar Yio kar apiw Mvevuate 
KOL VUV Kt GEL KQL Etc TOUC atwvac 


Aria tptac eAeHoov HMAC. ] 


(4. The Gospel) 
A prayer before the Gospel, to the Son 


15 


20 


Master Lord Jesus Christ our God, who said to his saintly 25 


disciples and holy apostles MANY PROPHETS AND RIGHTEOUS 
MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND 
HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE 
HEAR AND HAVE NOT HEARD THEM: BUT YE, BLESSED ARE 


YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR; 3° 


may we be accounted worthy to hear and to do thine holy 


gospels through the prayers of thy saints 


[o 8taxwv 


TlpocevEasée urep trou artou evarreAtou 
o Aaos 


Kupte edcHoov | 


35 


156 The Egyptian Rite 


And remember again, our master, all them that have bidden us to 
remember them in our prayers and supplications which we offer 
unto thee, o Lord our God: give rest to them that have fallen 
asleep heretofore, heal them that are sick : for thou art the life 
5 of us all and the salvation of us all and the hope of us all and 
the healing of us all and the resurrection of us all and to thee 
we send up the glory and the honour and the worship with 
thy good Father and the Holy Ghost the lifegiver and of one 
substance with thee now and ever and world without end. 
10 Amen. 
[After the reading of the prayer of the Gospel, the Psalm shall be reated 
{LET THE HILLS BE JOYFUL TOGETHER BEFORE THE Lorp: 
FOR HE IS COME TO JUDGE THE EARTH Aefis 
WITH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD: AND THE 
18 PEOPLE WITH EQUITY Ps. xcvutit# 9,10} 
and at the end of tt shall follow 
Alleluia lleluia alleluia 
and this chant at all seasons of the year except (when a proper ts provided) 
BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, 0 Lord, 


20 ~—s the rivers and the springs and the sowings and the fruits 
Alleluia. 


The deacon at the door of the haical 
ZTAGHTE WETA MOBouv Oeou: akovswyEV Tov artou evarreAtou 
Before the Gospel 
25 EvdorHoov tov kata {Aovuxav} ariou evarreAtou To avarvwona 
The choir shall answer 
AoEa cor Kuprte 
And after the reading of the Stand with fear in arabic the deacon shall say 
To our Lord and our God and our Saviour and the king of us 
30 all Jesus Christ the Son of the living God be the glory for ever 


{THE SAME DAY THERE CAME.... IN THE NAME OF THE Lorp 
S. Luke xttt 31-35} 
and at the conclusion he shail say 
The glory is our God’s world without end. Amen 
35 The choty shall answer 


AoEa cot Kupte. | 


| ee ey en, ee eee 


The Liturgy of the Coptic Facobites 157 


A prayer after the Gospel [said by the associate secretly), to the Father 
O LONGSUFFERING, OF great MERCY AND true, receive from us 
our prayer and our supplication, receive from us our petition and 
our penitence and our confession upon thine holy altar stainless 
in heaven. May we be accounted worthy to hear thine holy 5 
gospel and to keep thy precepts and thy commandments and 
to BEAR FRUIT therein AN HUNDREDFOLD AND SIXTYFOLD AND 
THIRTYFOLD: in Christ Jesus our Lord, o thou who art blessed 
with him and the Holy Ghost the lifegiver 
and the rest 10 
Remember, o Lord, those of thy people that are sick: visiting 
them IN MERCIES AND COMPASSIONS, heal them. Remember, 
o Lord, our fathers and our brethren who are gone abroad: 
bring them back to their dwellingplaces in peace and safety. 
Remember, o Lord, the sowings and the increase of the land: 15 
may they grow and multiply. Remember, o Lord, the airs of 
heaven and the fruits of the earth: bless them. Remember, 
o Lord, the waters of the river: bless them, bring them up after 
their right measure. Remember, o Lord, the fowls of heaven 
and the fishes of the sea. Remember, o Lord, the safety of 20 
MEN AND BEASTS. Remember, o Lord, the safety of this thine 
holy place and all places and all monasteries of our orthodox 
fathers. Remember, o Lord, the king of the land thy servant : 
keep him in peace and righteousness and fortitude. Remember, 
o Lord, the captivities of thy people. Remember, o Lord, 25 
our fathers and our brethren who have fallen asleep: receiv- 
ing their souls give them rest. Remember, o Lord, the 
sacrifices, the oblations, the thankofferings of thy servants. 
Remember, o Lord, them that are afflicted in tribulations and 
prisons and deliver them. Remember, o Lord, catechumens 30 
thy servants: have mercy on them, stablish them in the 
faith in thee, banish all remains of idolatry from their heart, 
stablish in their heart thy law, thy fear, thy precepts, thy 
righteousnesses, thine holy commandments: grant them To 
KNOW THE CERTAINTY OF the words WHEREIN THEY HAVE BEEN 35 
INSTRUCTED and in the time appointed may they be accounted 
worthy of the WASHING OF REGENERATION for the remission of 
their sins: prepare them to be a temple of thine Holy Spirit: 


158 The Egyptian Rite 


in the grace and mercies and love towards mankind of thine 
onlybegotten Son our Lord and our God and our Saviour 
Jesus Christ through whom 

and the rest. 


5 (Then shall follow the Sermon and the necessary notiwes shall be given). 


«(MASS OF THE FAITHFUL) 


(F. 201) Zuv Gew. The beginning of the order of the holy 
Anaphora of our holy father Mark the apostle which the thrice- 
blessed Cyril the allwise confirmed 

10 In the peace of God. Amen 


(THE PRAYER OF THE VEIL) 
A prayer of our holy father John of Bostra for the Val, to the Father 

Maker of all creation visible and invisible and whose provi- 
dence is over all things, for they are thine, our Lorp THOU LOVER 
15 OF SOULS: I beseech thee, o Lord, who hath power over all 
things, I the weakest and neediest and most useless of all thy 
ministers, while I approach thine holy of holies and handle this 
holy rite grant me, o Lord, thine Holy Spirit, the fire immaterial 
and incomprehensible which consumeth all feebleness and 
20 Which burneth up evil inventions: may he mortiry the MEMBERS 
of the flesh wHICH ARE UPON THE EARTH and may he bridle 
the motions of the mind that are led into imaginations full of 
passion, and mystically and as becometh priests make me to 
rise above every dead thought, and may he put within me the 
25 consecrating words to perfect this gift that is set forth, to wit 
the mystery of all mysteries, in the fellowship and the com- 
munion of thy Christ, o thou whom the glory befitteth with him 
and the Holy Ghost the lifegiver and of one substance with thee 

now and ever and world without end. Amen. 


30 (THE PRAYERS) 


[ This (greek) petition belongs peculiarly to the fast of Nineveh and to the holy fast 
of the XL days. It {is now) said at the offering of the morning incense after the 
interpretation of the prophecies. And each time shall be said Kupie edcuoov] 


1[o Siaxev Acya 
35 Em mpoceuyHv oTaeHte 


The Liturgy of the Coptic Facobites 159 


TIposevEacee urtep Twv zwvtwv’ mpocevEacbe UTED TV vocoUV- 
TwV' TIpocevEacde UTED TWV ATIOOHLWV 


KAwwouev ta fovata. Avactwpev. KAtv@pev ta rovara. 
Kat avactwyev. KAtv@mpev ta rovata 
o Aaos 5 
Kupie eAeHoov 
TIposevEacee UTIEPp TOV AFABWY GEPWV KAL TOV KAPTI@V THC FHC’ 
TIPOGEVEAGOE UTIED THC GULMETPOU AVABAGEWC TWV TOTALLY 
vdarwy’ mpocevEacbe uTIep Twv aradwv VETwWv Kat oTropt- 
WV THC FHC a 


KAiwouev ta fovata. Avastwyev. KAtvwouev ta ovata, 
Kat avactmpev. KAtvmpev ta rovata 
© Aaos 
Kupte eAeHoov 
TIpocevEacee umep THC OWTHPIAC avepwrav KGL KTHVOV' 15 
mpocevEacbe uTEp THC GWTHPLAC TOU KOGMOU Kat THC 
TTOAEWC TOUTHC' tMpocevEacbe UTIEep TY MLAOYPLOTwV 
HU@v BacltAEwy 


KAtvoopev 
o Aaos 20 


Kupte eAeHoov 
TlpocevEacée utrep Twv alyuaAMTwv mpocevEacbe UTEP Twv 
KOLUHGEVT@V’ TMPOGEVEaGOE UTEP THC OUGIAC HUWV TpPOs- 
PEPOVTWv’ Mpocevsacbe uTEP Twv GBAIBOMEVWV’ TPUG- 
evEaode UTED TWV KATHYOUMEVWV’ TPOGEVEAGOE 25 
KAtvapev 
© Aaos 
Kupte eAeHsov. 
"The priest says* 
For blessed is the Father and the Son and the Holy Ghost the 30 
perfect Trinity. We worship him: we glorify him]. 


* Bute Coftic morning service, p. 61: The chotr then sings. 


160 The Egyptian Rite 


[Then the priest goes up to the harcal and signs the people and says 
Pray 
Then he begins the reading of the three great prayers) 
(F.53) For peace 
s Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, the peace of 
thy one only holy catholic and apostolic church 
o Staxwv Acyat 
{0 TpocevEacee UTIEP THC ELPHVHC THC Oftac POVHC KQ6OALKHC Kal 
QMOGTOALKHC OpGodvEOU Tov Ocou EKkAHGLac 
[o Aaos 
Kupte eAeHoov] 
which is from one end of the world to the other: bless 
15 all the peoples and all the lands: the peace that is from 
heaven grant in all our hearts, but also the peace of this life 
bestow upon us graciously. The king, the armies, the 
magistrates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O KING 
30 OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
THINGS: possess us, 0 Gop, for BESIDE THEE WE KNOW NONE 
OTHER : WE MAKE MENTION OF THINE holy NAME. Let all our 
souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people. 
35 For the pope 
Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, our patriarch 
honoured father abba VV or M 
30 o Siaxwv Acya 
TIpocevEacee umep tov natpiapya Huwv nana appa Nv M 
KUPLOU OpyteToKOTIOU THC HEraAonOAewc AAeEavoptac Kal 


TOU opdodoEou €TMLGKOTTIOU 
[o Aaos 


35 Kupte eAeHoov] 
Preserve him to us in safety many years in peaceful times 
fulfilling that holy pontificate which thou hast thyself committed 
unto him according to thine holy and blessed will, RIGHTLY 
DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE IN HOLINESS 


The Liturgy of the Coptic Facobrtes 161 


AND RIGHTEOUSNESS, with all the orthodox bishops and pres- 
byters and deacons and all the fullness of thy one only holy 
catholic and apostolic church. Bestow on him with us peace 
and safety from all places: and his prayers which he maketh 
on our behalf and on behalf of all thy people [Ae shal! put on an 5 
handful of incense} and ours as well on his behalf do thou accept 
on thy reasonable altar in heaven FOR A SWEETSMELLING 
savour. And all his enemies visible and invisible do thou 
BRUISE and humble UNDER his FEET SHORTLY, but himself do 
thou keep in peace and righteousness in thine holy church. 10 
For the congregations 
Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, our congre- 
gations: bless them 15 
o kkaxcv 
TIposevEacbe umep THC Gflac EKKAHGIOC TQAUTHC KAt TOV GUV- 
EAEUGEWV HLLOV 
[o Aaos . 
Kupte eAeHoov | 20 
Grant that they be to us without hindrance, that they be held 
without impediment after thine holy and blessed will, houses 
of prayer, houses of purity, houses of blessing. Bestow them 
on us, o Lord, and thy servants who come after us for ever 
[he censes towards the east], ARISE, O Lorp God, LET all THINE 25 
ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy 
name FLEE FROM before THY FACE, [he censes towards the west) 
but let thy people be in blessings unto thousand thousands 
and ten thousand times ten thousand doing thy will: in the 
grace 30 
{and the rest). 


(THE CREED) 
O Staxwv Acya 
Ev copia Ocou mposywpev 
[Bless 35 
Kupte eAeHoov, Kupte edcHoov, Kupie edencov | 
M 


162 The Egyptian Rite 


o Aaos Acya 
We believe in one God, [God the Father almighty, who 
made heaven and earth, things visible and invisible. We 
believe in one Lord Jesus Christ, the onlybegotten Son of God, 
5 begotten of the Father before all worlds, light of light, very 
God of very God: he is begotten, he is not made: he is of one 
substance with the Father: by whom all things were made: 
who for us men and for our salvation came down from heaven, 
took flesh of the Holy Ghost and of the virgin Mary, was 
tomade man and was crucified for us under Pontius Pilate: he 
suffered and was buried and the third day he rose again from 
the dead according to the scriptures: he ascended into heaven, 
sat down at the right hand of his Father and shall come 
again in his glory to judge the quick and the dead: whose 
15 kingdom is unfailing. Yea, we believe in the Holy Ghost the 
Lord, the giver of life, who proceedeth from the Father: with 
the Father and the Son he is worshipped, he is glorified: who 
spake in the prophets. In one holy catholic apostolic church : 
we acknowledge one baptism for the remission of sins: we look 
20 for the resurrection of the dead and the life of the world to 
come. Amen 
One of the ministering deacons shall stand with the book in his hand at the head 
of the entry of the hascal with his face to the west with two of the deacons, on his 
right hand and on his left, and tn the hand of each of them a candle, And he shall 
25 recite this creed in coptic and the people remain silent until he come to of sins: and 
then at this point all the deacons shall respond with the rest of the creed in a chant. 
And after that a second deacon shall advance and interpret st in arabic and at the 
conclusion all the deacons shall respond to him tn one melody in the voice of a chant 
saying Amen. And as for the people they shall recite it quite quietly with the 
30 interpreting deacon). 


(THE KISS OF PEACE) 
[Then he shall wash his hands and sign the people with the sign of the cross and say 
Pray. Etpxvi mast 
After the people have answered 
35 Kat tw Tvevuatt cou 


he shall say) a prayer of the Ktss of Peace (to the Father), of the holy patriarch 
Severus: thou sayest st in the anaphora of S. Cyril (F. 207) 
PRINCE OF LIFE and KING OF THE AGES, God to whom 


The Liturgy of the Coptic Facobites 163 


EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN 
EARTH AND THINGS UNDER THE EARTH, unto whom every man 
is subjected and is in the bond of servitude, bowed to the 
sceptre of thy kingdom, whom the angelic hosts glorify and 


the heavenly ranks and the intellectual natures with unsilenced 5 


voice that celebrates thy godhead, and who hast been wellpleased 
in us also, weak inhabiters of earth, that we should minister to 
thee, not by reason of the purity of our hands; for we have 
wrought nothing good upon the earth; but for that thou willest 
to grant us of thy purity, luckless that we are and unworthy 
o Saxwv Acya 
TIpocevEacee umep THC TEAELAC EIPHVHC KOL GfaMHC KaL Tav 
APIWV ACTIAGUWV TWV ATOGTOAWY 


Accept us, good and lover of man, as we draw near to thine 
holy altar after the multitude of thy mercy and vouchsafe us 
the peace of heaven which befitteth thy godhead and is full 
of salvation, that we may give it one to another in perfect love 
and GREET ONE ANOTHER WITH AN HOLY KISS, not with thoughts 
disdainful and contemptuous of thy fear, not with crafty mind 
and full of the maliciousness of the traitor, for that our con- 
science is bound up in wickedness, but with eagerness in our 
souls and joy in our hearts, for that we have the great and 
perfect sign of the love of thine onlybegotten Son. And cast 
us not away, thy servants, by reason of the defilement of our 
sins: for thou knowest, as the creator of our frame, that none 
that is born of woman shall be 4justified® in thy sight. Vouch- 
safe us therefore, o our master, with a pure heart and a soul 
full of thy grace to stanp before thee AND OFFER thee this 
SACRIFICE, HOLY REASONABLE SPIRITUAL and unbloody, For 
pardon of our trespasses AND forgiveness of THE ERRORS OF thy 
PEOPLE: for thou art a God compassionate and merciful and to 
thee we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, now and ever and 
world without end. Amen 
cya © SiaKwv 
ActtacacO€ aAAHAOYC EN GIAHMAT! AFI, 


* In margin: ‘ prevail.’ 
M 2 


35 


30 


35 


164 The Egyptian Rite 


{(ANAPHORA) 


Iuv Gew: Tou Tappaxapiov Mapxou aya tou ogiwrarou KupiAAou 
ayia avahopa 
The deacon says [at the lifting of the prospharin 
5 Kupte eAenoov : Kupte eAeHoov : Kupte eAeHoov 


Na: Kypie : so it is. Jesus Christ the Son of God, hear us 
and have mercy upon us. 
Tlpos@epew mposgepetv] tpoo@epetv kata *tpoyou® oraeHTe 
Eic avaroAac BAewate 
To Tpocywpev 
o Aaos 
EAeoc etpHvHc: 6ycia ainecewc 


(THE THANKSGIVING) 
O vepevs [shall make the sign on the people once while he says} 
is O Kypioc meta TANTON 
© Aaos 
Kat MeTa TOY TINEYMATOC COY 
O vepevs [shall make the sign on the ministers towards the west while he says} 
AN® Uw TAC KApdlac 
20 o Aaos 
Eyapev mpoc tov Kuptov 
o vepevs [shall make the sign on himself once and say] 
EyyapicrHcaomen Two Kypio 
o Aaos 
25 AZIon kat dtKkatov 
© vepeus 
Kat rap aAn@wc it is MEET and right and it is holy and. 
becoming and expedient for our souls and bodies and spirits, 
eternal, master, Lord God the Father almighty, aT ALL TIMES 
30 and IN ALL PLACES oF thy sovereignty, to praise thee, to hymn 
thee, to bless thee, to SERVE thee, to adore thee, TO GIVE THANKS 


* MS. Huntingt. 360 tponou: Huntingt. 572, Marshall 93 tponov. Huntingt. 
360 and Marshall 93 have tponov in the margin. Assemani (Cod. /sé. eccl. sensu. 
t. vii app. p. 47) and the modern texts (Deacon’s Manual p. 33; Bute Copac 
morning service p. 77) have Kata Tpomov oTaOHTe KATA TpOMOV. P. 124 1. 7 above 
probably gives the original reading. 


The Liturgy of the Copisc Facobstes 165 


To thee, to glorify thee, to confess to thee NIGHT AND DAY, with 
unceasing lips and unsilenced heart and unwearied doxologies. 
Thou art HE THAT HATH MADE THE HEAVENS and the things 
that are in the heavens, THE EARTH AND all things therein, 
THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS 5 
THAT ARE THEREIN. Thou art he that hath MADE MAN AFTER 
thine own IMAGE AND AFTER thy LIKENESS, and THOU HAST MADE 
ALL THINGS THROUGH THY Wuspom, thy TRUE LIGHT thine 
onlybegotten Son our Lord and our God and our Saviour and 
the king of us all Jesus Christ through whom we give thanks, 10 
we offer unto thee with him and the Holy Ghost, the holy 
consubstantial undivided Trinity, this REASONABLE sacrifice 
and this unbloody service which all nations offer unto thee 
FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE 
SAME and from the north to the south, For thy NAME IS GREAT, 15 
o Lord, AMONG all THE GENTILES AND IN EVERY PLACE INCENSE 
IS OFFERED UNTO thine holy NAME AND A purified sacrifice. 


<THE INTERCESSION) 


And over this sacrifice and this offering 


(The people) 20 
2[ Kupte eAencov | 


(The priest) 
we pray and beseech thy goodness, o lover of man 


vv Oew. We shall begin now with the aid of God with what ts appointed for 
the deacon and we shall set st above every prayer according to the arrangement of 35, 
the ancient coptic tradition and likewise in the greek copies also, with intent that the 
order of the prayers be observed according to the reading of them and that the 
delivery be not disconnected from tts continuation, based as st ts upon what the 
Judgement of the fathers thought good therein by the aid of almighty God and his 
help and guidance. During the reading of the kuddds the priest shall make a sign 30 
to the deacon that he pray and inform the congregation of the contents of the prayer 
and the suitable exhortation from the beginning of the kuddds to the end of st in each 
several prayer according as tt ts arranged in the sacred horologia likewise. Unto 

the peace of God. Amen 
First as follows 35 
Pray for the peace of the one only holy catholic apostolic 
church, the salvation of God among the peoples and 


stability in all places: that he forgive us our sins 


166 The Egyptian Rite 


° tepeus 
Remember, o Lord, the peace of thy one only holy catholic and 
apostolic church, which is from one end of the world to the 
other: bless all the peoples and all the lands: the peace that is 
5 from heaven grant in all our hearts but also the peace of this life 
bestow upon us graciously. The king, the armies, the magis- 
trates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O KING 
OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
10 THINGS: possess US, O GoD, for BESIDE THEE WE KNOW NONE 
OTHER: WE MAKE MENTION OF THINE holy NAME. Let all our 
souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people 


(The people) 
15 2[Kupte eAencov | 


© Staxwv 


Pray for our fathers and our brethren who are sick of whatso- 
ever sickness whether in this place or in all places: that the 
Lord God bestow on us with them salvation and healing : 

20 that he forgive us our sins 

© vepeus 

Those of thy people that are sick, visiting them IN MERCIES 
AND COMPASSIONS, heal them: take from them and from us ALL 
SICKNESS AND ALL DISEASE: the spirit of sicknesses do thou 
a5 drive away. Those who have lain long in diseases raise up and 
comfort, set free all them THAT ARE VEXED WITH UNCLEAN 
SPIRITS: them that are in prisons or mines or in exile or 
captivity or held in bitter bondage, o Lord, set them all free 
and have mercy on them. For it is thou that loosest them that 
3o are bound and settest up them that are cast down, the hope of 
the hopeless, the help of the helpless, the comfort of the weak- 
hearted, the harbour of the tempesttossed. To every soul that 
is in affliction and that is oppressed give mercy, give rest, give 
refreshment, give help. And for us also, o Lord, heal the 
35 sicknesses of our souls, cure those of our bodies, o physician of 


our souls and our bodies: overseer of all flesh, visir us wITH 
THY SALVATION 


The Liturgy of the Coptic Facobstes 167 


(The people) 
*(Kupte edencov | 
0 Staxwv 
Pray for our fathers and our brethren who are gone abroad or 
who are minded to go, in all places: direct all their ways 5 
whether by sea or rivers or lakes or highways or by what 
means soever they go: that the Lord God bring them back 
to their dwellings in peace: that he forgive us our sins 
© lepeus 
Our fathers and our brethren who are gone abroad or who 10 
are minded to go, in all places, direct all their ways whether by 
sea or rivers or lakes or highways or by what means soever 
they go: all in every place restore to a tranquil haven, to 
a haven of safety: vouchsafe to be a fellowvoyager, a fellow- 
wayfarer with them: grant them to their own, in joy to the 15 
rejoicing, in health to the healthful: be a fellowworker with 
thy servants in all good things. And for us also, o Lord, guard 
our pilgrimage in this life without harm, without storm, without 


disquiet unto the end 
(The people) a0 


2(Kupie eAeHoov] 
© Staxwv 


Pray for the rising of the rivers of waters in this year: that 
Christ our true God bless them, that he bring them up 
after their due measure, that he give gladness to THE FACE 25 
OF THE EARTH, that he nourish us the children of MEN, that 
he give safety to the Beasts: that he forgive us our sins 

© vepeus 
Vouchsafe, o Lord, to bless the waters of the river: bring 

them up after their due measure, after thy grace: gladden the 30 

face of the earth: may HER FURROWS be WATERED, HER FRUITS 

be MULTIPLIED: prepare it for seed and for harvest: provide 
for our life AS MAY BE MOST EXPEDIENT according to thy holy 
and blessed will. BLESS THE CROWN OF THE YEAR WITH THY 

GoopNEss for the sake of the poor of thy people, for the sake 35 

of the widow and the orphan and the stranger and the sojourner 

and for the sake of us all who hope in thee and supplicate thine 
holy name: for THE EYES OF ALL WAIT UPON THEE, 0 Lord, 


168 The Egyptian Rite 


for THOU GIVEST THEM THEIR MEAT IN DUE SEASON. Deal with 
us after thy goodness, WHO GIVEST FOOD TO ALL FLESH: fill 
OUR HEARTS WITH joy AND GLADNESS THAT we also ALWAYS 
HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY 
gs GOOD WORK 
(F.86) When thou art come to the end of the month paopr thou sayest 


Vouchsafe, o Lord, to bless the sowings and the increase of the 
earth 
and the rest of the prayer of the fruits. And likewise when the month athor 
10 ts in midcourse thou sayest 
Vouchsafe, o Lord, to bless the fruits of the earth 
and the rest. And likewise at the end of the month athor thou sayest 


Vouchsafe, o Lord, to send rains of blessing and ordered 
weathers and plenteous dews on the fruits of the earth: bless 
15 them 
and the rest, When thou hast reached the ath of the month paoni thou sayest 
Vouchsafe, o Lord, to bless the fullness of the rivers of water: 
bring them up 
till the middle of the month paopi. And from the 15th of the month paopit 
20 thou sayest 
Vouchsafe, o Lord, to bless the waters of the river: gladden 
THE FACE OF THE EARTH : 
and the rest 
(The people) 
2/Kupte eAeHoov] 
(F. 227) © S:axwv 
Pray that God grant us mercies and compassions before the 
ruling powers: that he soften their hearts towards us unto 
good at all times: that he forgive us our sins 
30.—C«; © vepevs 
Thy servant the king of the land preserve in peace and 
righteousness and strength. May all the barbarous PEopPLEs 
THAT DELIGHT IN WARS be subdued unto him for the pros- 
perity of us all: speak to his heart for the sake of the peace 
35 of thy one only holy catholic and apostolic church: grant 
him to think peaceable things towards us and towards thine 
holy name: THAT WE also living a QuieT and restrained LIFE 


The Liturgy of the Coptec Facobstes 169 


may be found dwelling In ALL GODLINESS AND HONESTY towards 
thee 
(The people) 
2(Kupte edenoov] 
© Lepevs 

To our fathers and our brethren who are fallen asleep, whose 
souls thou hast taken, give rest, remembering all saints who 
have been wellpleasing to thee SINCE THE WORLD BEGAN: our 
holy fathers the patriarchs, the prophets, the apostles, the 
evangelists, the preachers, the martyrs, the confessors, all Just 
SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most 
chiefly her that is holy glorious mother of God and evervirgin, 
the holy theotokos Mary, and S. John the forerunner and baptist 
and martyr, and S. Stephen the protodeacon and protomartyr, 
and S. Mark the apostle and evangelist and martyr, and the 
holy patriarch Severus and S. Cyril and S. Basil and S. Gregory 
and our righteous father the great abba Antony and our father 
abba Paul and the iij abbas Macarius and our father abba John 
and our father abba Pishoi and our Roman fathers and our 
father abba Moses and the xlix martyrs and our father abba 
John the black and the whole choir of the saints. Not that we, 
o master, are worthy to intercede for their blessedness who are 
there, but with intent that standing before the tribunal of thine 
onlybegotten Son they may in recompense intercede for our 
poverty and weakness. Be the remitter of our iniquities for the 
sake of their holy prayers and for thy blessed NaMeE’s sake 
WHEREBY WE ARE CALLED. Remember, o Lord, our holy 
orthodox fathers and archbishops who have fallen asleep afore- 
time, who have RIGHTLY DIVIDED THE WORD OF TRUTH, and 
give us also a part and a lot with them, remembering also 
those whom we remember to-day 

The names of them that have fallen asleep are recited here 
7[o Siaxev 

Pray for our fathers and our brethren who have fallen asleep 


go 


and gone to their rest in the faith of Christ since the world 35 


began: our holy fathers the archbishops and our fathers 
the bishops, our fathers the abbats and our fathers the 
presbyters and our brethren the deacons: our fathers the 


170 The Egyptian Rite 


monks and our fathers the laics, and for all repose of 
christians, that Christ our God may grant rest to all their 
souls: that he forgive us our sins] 

Then the priest shall say *(after the diptych] 

s And these, o Lord, and all whose names we have recited and 
those we have not recited, them that each of us has in memory 
and them that are not in our minds, who have fallen asleep and 
are gone to their rest in the faith of Christ, vouchsafe to grant 
rest to all their souls IN THE Bosom OF our holy FATHERS, 

1o ABRAHAM and Isaac and Jacob: NOURISH them IN A PLACE of 
pasturage BESIDE THE WATERS OF COMFORT, in the paradise of 
joy, whence SORROW AND SIGHING AND WEEPING HAVE FLED 
Away, in the light of thy saints. Raise up their flesh also 
in the day which thou hast appointed according to thy true 

1§ promises THAT CANNOT LIE: grant them the good things of 
thy promises, WHICH EYE HATH NOT SEEN NOR EAR HEARD 
NEITHER HAVE ENTERED INTO THE HEART OF MEN, THE 
THINGS WHICH thou HAST PREPARED, 0 GOD, FOR THEM THAT 
LOVE thine holy name. For there is no death unto thy servants 

30 but a passage: but if some listlessness have seized them or 
some heedlessness, as men who have worn flesh and dwelt in 
this world, yet do thou, as a God good and a lover of man, 
vouchsafe to forgive them: for there is none clean from 
blemish, not even if his life on earth be but one day. To those, 

a5 0 Lord, whose souls thou hast taken, grant rest: may they be 
COUNTED WORTHY OF THE KINGDOM OF heaven. And to us all 
grant that our end be christian, wellpleasing in thy sight, and 
give them and us a part and a lot with all thy saints 

(The people) 
30 2[Kupte eAeHsov] 
0 StaKxwv 
Pray for those who have charge of the sacrifices, the oblations, 
the firstfruits, the oils, the incense, the coverings of the 
altar: that the Lord God recompense them in THE 
35 HEAVENLY JERUSALEM: that he forgive us our sins 
° vepeus 
The sacrifices, the oblations, the thankofferings of them that 
offer honour and glory to thine holy name, receive upon thy 


The Liturgy of the Coptsc Facobstes 171 


reasonable altar in heaven for a sweetsmelling savour, into thy 
vastnesses in heaven, through the ministry of thine holy angels 
and archangels: like as thou didst accept the gifts of RIGHTEOUS 
ABEL and the sacrifice of our father Abraham and the two mites 
of the widow, so also accept the thankofferings of thy servants, 5 
those of the great and of the small, the hidden and the open, 
of them that will to offer to thee and have not wherewithal, and 
of them that have offered to thee these gifts this day. Give 
them things INCORRUPTIBLE in requital of things CORRUPTIBLE, 
HEAVENLY in requital of EARTHLY, ETERNAL in requital of 10 
TEMPORAL: their houses, THEIR GARNERS FILL WITH all good. 
Compass them about, o Lord, with the host of thine holy angels 
and archangels. Like as they have remembered thine holy 
name upon earth, do thou remember them also, o Lord, in thy 
kingdom, and in this world forsake them not 15 


(The people’ 
2(Kupte eAeHoov] 
o Saxwv 
Pray for the life and confirmation of our honoured father 
patriarch abba NV or M that the Lord God preserve him 20 
alive unto us for many years and in peaceful times: that 
he forgive us our sins ° 
© Lepevs 
Our patriarch honoured father abba WN or M preserve to us in 
safety many years in peaceful times fulfilling that holy ponti- 25 
ficate which thou hast thyself committed unto him according 
to thine holy and blessed will, RIGHTLY DIVIDING THE WORD OF 
TRUTH, FEEDING THY PEOPLE in holiness and righteousness. 
Bestow on him with us peace and safety from all places: and 
his prayers which he maketh on our behalf and on behalf of all 30 
thy people and ours as well on his behalf, do thou accept on thy 
reasonable altar in heaven for a sweetsmelling savour. All his 
enemies visible and invisible do thou BRuIsE, humble under 
HIS FEET SHORTLY and himself do thou keep in peace and 
righteousness in thine holy church 35 
(The people) 
2(Kupie eAeHsov] 


172 The Egyptian Rete 


© Saxev 


Pray for our fathers orthodox bishops in all places and the 
presbyters and the deacons and every order of the church, 
that the Lord God stablish them in the orthodox faith unto 

5 the last breath : that he forgive us our sins 

© tepeus 

Remember, o Lord, the orthodox bishops in all places, the 
presbyters, the deacons, the subdeacons, the readers, the 
singers, the exorcists, the monks, the virgins, the widows, the 
10 orphans, the celibates, the laics, them that are knit in marriage 
and them that are bringing up children, them that have bidden 
us remember them and them that have not bidden, those we 
know and those we know not, our enemies and our beloved: 

o God, have mercy on them 

15 (The people) 
2[Kupte eAeHoov] 
o Saxwv 
Pray for the residue of the orthodox in all places of the world: 
that the Lord God DELIVER them From all EviL: that he 
20 forgive us our sins 
© Lepeus 
Remember, o Lord, the residue of the orthodox in all places 
of the world 
(The people) 
25 2(Kupte eAeHoov] 
, o Siaxev 

Pray for the stability of this holy place and all places of our 
fathers, the deserts and the ancients that dwell therein, 
and the stability of the whole world together: that the Lord 

30 God DELIVER them FRomM all EviL: that he forgive us our 
sins | 
© tepeus 
Remember, o Lord, this thine holy place and every orthodox 
monastery and every city and every country and the villages 
35 and every house of the faithful, and keep us all in the orthodox 
faith unto the last breath: for this alone is our hope 


(The people) 
2(Kupie edeHoov | 


The Liturgy of the Coptic Yacobites 173 


o Staxev 
Pray for those who stand in this place and have fellowship with 
us In prayer: that the Lord God accept their prayers : that 
he forgive us our sins 
© Lepeus P 
Remember, o Lord, them that stand in this place and have 
fellowship with us in prayer, our fathers and our brethren and 
the rest and them that are in all places of the world: keep 
them with us amid armies of holy hosts and deliver us from the 
FIERY kindled DART OF THE devil and every diabolic ambush and 10 
the snare of false justification 
© Staxwv 
Pray for all that have bidden us remember them, each one by -~ 
his name: that the Lord God remember them for good at 
all times : that he forgive us our sins 15 
© vepeus 
Remember, o Lord, all that have bidden us remember them 
in our prayers and our supplications which we offer before thee, 
o Lord our God, and at this time of this holy anaphora, those 
whom we remember at all times and those who are in the mind 20 
of each one of us, and let the remembrance of them which has 
been made at this time be to them in recompense a strong 
and prevailing defence against all hurt of the devils and the 


counsel of evil men 
o Staxwv 25 


Worship God IN FEAR AND TREMBLING 
novxia : thou, o priest, alone 

Remember, o Lord, my feeble and wretched soul and grant 
me to understand how great a thing it is for me to stand at 
thine holy altar, and cut off from me all pleasures of ignorance 30 
and those of youth, that this be not unto me for a burden in the 
defence of that fearful day: and deliver me from all working of 
the adverse power AND DESTROY ME NOT WITH MINE INIQUITIES 
NEITHER BEING ANGRY WITH ME FOR EVER RESERVE MY EVILS 
FOR ME, but SHOW ME alsO THY GOODNESS AND SAVE ME THAT 35 
AM UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT 
towards me 

cry aloud here 

that I may bless THEE AT ALL TIMES ALL THE DAYS OF MY LIFE 


174 The Egyptian Rtte 


( The people) 
2(Kupte eAenoov] 


Pray also for this holy sanctuary and every orthodox hieratic 
5 order: that our Lord God deliver them from all evil : that 
he forgive us our sins 
© Lepeus 

Remember also, o Lord, this thine holy sanctuary and every 
orthodox hieratic order and all thy people which stands before 
10 thee: remember us also, Lord, o Lord, in mercies and compas- 
sions and blot out our iniquities, as a God good and a lover 
of man: have fellowship with us while we minister to thine holy 


name 
(The people) 


1s 2[Kupte eAencov] 
© Staxcv 
Pray for this our congregation and for all congregations of the 
orthodox peoples: that the Lord God perfect them in 


peace: that he forgive us our sins 
= (The people) 


*(Kupte edenoov] 
e 
Our congregations do thou bless. Root out utterly from the 
world the worship of idols. Satan and all his evil hosts BRUISE, 
a5 humble uNDER our FEET SHORTLY. Bring to nought offences and 
them that make them: let the deadly divisions of the heresies 
come to anend. The enemies of thine holy church, o Lord, as 
at all times so now do thou humble: consume their pride and 
show them their weakness shortly: bring to nought their 
30 envyings, their plottings, their machinations, their knaveries: 
all their calumnies which they bring against us, o Lord, make of 
none effect, and frustrate their counsel, o God, who frustrated 
the counsel of Ahitophel. Arise, o Lord Gop, LET ALL THINE 
ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy 
35 Mame FLEE FROM before THY FACE, but let thy people be in 
blessings unto thousand thousands and ten thousand times 
ten thousand doing thy will 
o Staxev 
Ot xaOHpevot avacTrHTe 


The Liturgy of the Coptic Facobrtes 175 


© vepevs (The people) 
Loose them that are bound 2(Kupte eAeHoov 
deliver them that are in straits Kupte eAeHoov 
them that are hungry satisfy Kupte eAeHoov 
them that are weakhearted comfort Kupte eAeHcov 5 
them that are fallen set upon their feet Kupte eAeHoov 
them that stand stablish Kupte eAeHoov 
them that have strayed bring back Kupte eAeHoov 
bring them all into the way of thy salvation Kupte eAeHoov 
reckon them with thy people Kupte eAeHoov] 10 


and us also redeem from our sins who art a watch and a shelter 
over us in all things. 


<THE THANKSGIVING CONTINUED) 


O Saxov 
Eic avatoAac BAeyare 15 
© Lepeus 
For thou art God that art ABOVE EVERY PRINCIPALITY AND 
EVERY POWER AND EVERY VIRTUE AND EVERY DOMINION AND 
EVERY NAME THAT IS named NOT ONLY IN THIS WORLD BUT 
ALSO IN THAT WHICH IS TO COME: for BEFORE thee STAND 20 
the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN 
THOUSAND of the angels and archangels servinc thee: for before 
thee stand thy two living creatures honourable exceedingly, the 
sixwinged and manyeyed, seraphim and cherubim, witH Two 
WINGS COVERING THEIR FACES by reason of thy godhead which 25 
none can gaze upon nor comprehend, AND WITH TWAIN COVER- 
ING THEIR FEET, WITH TWAIN ALSO FLYING 
cry aloud, o priest 
for at all times all things hallow thee. But with all them that 
hallow thee, receive our hallowing, o Lord, at our hands also, 30 
praising thee with them and saying 
o Staxov 
Tlpocywpev 


176 The Egyptian Rete 


© Aaos 
Arioc arioc arioc Kypioc caBawe 
TIAHPHC O OUPavoc KOt H FH THC ariac coy AOZHC 

© lepeus 
5 Truly heaven and EARTH are FULL OF THINE HOLY GLORY 
through thine onlybegotten Son our Lord and our God and 
our Saviour and the king of us all Jesus Christ. Fill this 
also thy sacrifice, o Lord, with the blessing that is from thee, 
through the descent upon it of thine Holy Spirit, and in bless- 


10 ing bless — 
° 


Apny 
and in purifying purify 
o Aaos 
1g Auny 
these thy precious gifts which have been set before thy face, 
this bread and this cup 


o Aaos 
Aypuv 
30 For thine onlybegotten Son our Lorp and our God and our 
Saviour and the king of us all JEsus Christ In THE SAME NIGHT 
IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF 
OF OUR SINS and the death which he accepted of his own will 
himself in behalf of us all (Ae shall take the bread upon his hands saying] 
25 TOOK BREAD upon his holy spotless and undefiled and blessed 
and lifegiving hands, [he shall raise his hands with the bread while his 
gase ts directed upwards and shall say} LOOKED UP TO HEAVEN to thee 
his own Father, God and master of all: [Ae shall make the sign on the 
bread and say: first sign) when HE HAD GIVEN THANKS 
30 © Aaos 
Aurv 
HE BLESSED IT [second sign] 
© Aaos 
Auyv 
35 he hallowed it (third sign] 
© Anos 
Any 


The Liturgy of the Coptic Facobttes 177 


[he shall divide the host into two thirds and one third) 
HE BRAKE IT, HE GAVE IT TO HIS own honourable saintly 
DISCIPLES and holy apostles sayinc TAKE, EAT YE all of it: 
FOR THIS IS MY BODY WHICH SHALL BE broken FoR you and 
for many and be given for the remission of sins: DO THIS IN § 


commemoration OF ME 
© Anos 


Thistevouev kar ouodoroupev Kat SoEazouev 
[The priest shall put his hand on the side of the chalice and shall say) 
And LIKEWISE ALSO THE CUP AFTER SUPPER, he mingled it of 10 
wine and water: [he shall make three signs over the chalice: first sign) 
WHEN HE HAD GIVEN THANKS 
o Aaos 
Auxv 
he blessed it [second sign] 15 
o Aaos 
Auny 
he hallowed it [third sgn) 
o Aacs 
Auny 20 
he tasted, he GAVE !T also To his own honourable saintly disci- 
ples and holy apostles SAYING [he shall move the chalice in the form 
of a cross) TAKE, DRINK YE ALL OF IT: FOR THIS IS MY BLOOD 
OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and 
FOR MANY and be given FOR THE REMISSION OF SINS: DO THIS 25 


IN commemoration OF ME 
o Aaos 


Tladw motevopev kat ouodoroupev Kat SoEazopLeEV 
[The priest shall point with his hands towards the body while saying) 
For AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shail 30 
pornt towards the chalice while saying) AND DRINK OF THIS CUP YE DO 
SHOW my DEATH, ye do confess my resurrection, ye do MAKE 
MY MEMORIAL UNTIL I COME 
o Aaos 
Ton @anaton cou Kypie KkatarreAAOMEN KL THY arlav cou 35 
QVAGTAGIV KQL AVAAHMYLV OMOAOSOULEV. 
N 


178 The Egyptian Rite 


{THE INVOCATION > 
© tepeus 
Now also, o God the Father almighty, sHowING THE DEATH 
oF thine onlybegotten Son our Lorp and our God and our 
5 Saviour and the king of us all Jesus Christ, confessing his holy 
resurrection and his ascension into the heavens and his session 
at thy right hand, o Father, looking for his second advent, 
coming from the heavens, fearful and glorious at the end of this 
world, wherein he cometh To JUDGE THE WORLD IN RIGHTEOUS- 
Io NESS and tO RENDER TO EVERY MAN ACCORDING TO HIS WORKS 
WHETHER IT BE GOOD OR BAD 
o Aacs 
Kata To eAeoc coy Kypie Kat MH KaTa TAC AMAPTIAC HMON 
© Lepeus 
15 BEFORE THINE HOLY GLORY we have set thine own gift oF THINE 
own, 0 our holy Father 
o Aaos [shall say while bowing down] 
Ze Aivoupev GE EVAOFOULEV GOL EvyapLoTOUMEV Kupte 
Kat SEOQMEGA COU O GE0C HUY 
320 © Saxov 
KAwate Oew peta poBou 
o vepevs (bowing shall say the mystery of the descent of the Holy Ghost] 
emixAnors 
We pray and beseech thy goodness, o lover of man, PuT 
25 US NOT TO SHAME in the EVERLASTING CONTEMPT NEITHER 
REJECT US FROM AMONG THY SERVANTS, CAST uS NOT AWAY 
FROM THY PRESENCE, SAY not unto us I KNoW you NOT: 
but grant WATER to Our HEADS AND FOUNTAINS OF TEARS to 
our EYES that we may WEEP DAY AND NIGHT before thee 
30 by reason of our transgressions: for WE ARE THY PEOPLE 
AND THE SHEEP OF THY PASTURE. Pass by our iniquities, 
pardon our transgressions, those we have done wilfully 
and those we have done without our will, those we have 
done wittingly and those we have done unwittingly, the 
33 Secret and the open, those we have heretofore confessed 
and those we forget, which thine holy name _ knoweth. 
Hear, o Lord, the prayer of thy people, give heed unto the 


The Liturgy of the Coptic Facobites 179 


groan of thy servants, nor by reason of mine own sins and the 
defilements of my heart deprive thy people of the descent of 
thine Holy Spirit 
Here the priest cries aloud 
For thy people and thy church beseech thee saying 5 
o Aaos 
Have mercy upon us, 0 God the Father almighty 
© tepeus youxia: thou alone 

Have mercy upon us, o God the Father almighty, and sEND 
down FRom thine holy HEIGHT and FROM HEAVEN THY DWELL- 10 
INGPLACE and from thine infinite bosom, from the throne of the 
kingdom of thy glory, him, the Paraclete thine Holy Spirit, who 
is hypostatic, the indivisible, the unchangeable, who is the Lord, 
the giver of life, who spake in the law and the prophets and the 
apostles, who is everywhere, who filleth all places and no place 15 
containeth him: and of his own will after thy goodpleasure 
working sanctification on those in whom he delighteth, not 
ministerially : simple in his nature, manifold in his operation, 
the fountain of the graces of God, who is of one substance with 
thee, WHO PROCEEDETH FROM thee, the sharer of the throne of 30 
the kingdom of thy glory with thine onlybegotten Son our 
Lord and our God and our Saviour and the king of us all Jesus 
Christ : send him down upon us thy servants and upon these 
thy precious gifts which have been set before thee, upon this 
bread and upon this cup that they may be hallowed and changed 25 


[they shall raise theiv heads and] o vepevs [shall sign the host three times and) 
cries aloud 


and that he may make this bread the holy body of Christ 
o Aaos 
Aury 30 

[Ae shall sign three times on the chalice and shall say aloud] 
and this cup also his precious BLOOD OF THE NEW TESTAMENT 

o Anos 
Auuv 

even of our Lord and our God and our Saviour and the 35 

king of us all Jesus Christ 

o Aaos 
Auxvy 
N 2 


180 The Egyptian Rite 


that they may be to us all who shall receive of them unto faith 
unsearchable, unto LOVE WITHOUT DISSIMULATION, unto endurance 
perfected, unto hope established, unto faith, unto watchfulness, 
unto healing, unto joy, unto renewal of soul and body and 
5 spirit, unto glory of thine holy name, unto fellowship of blessed- 
ness of eternal life and immortality, unto forgiveness of sins, 
that in this also as in all things thy great holy name, in all 
things honoured and blessed, may be glorified and blessed and 
exalted with Jesus Christ thy beloved Son and the Holy Ghost 
10 © Aaos Acya 
Qomep Hv Kat EOTIV KOL ETAL EIC FENEAC FENEWN KOL ELC TOUC 
OUMTIAVTAC ALWVAC TON GlOVWv. GAUHV. 


{THE CONSIGNATION > 
[The priest shall say 
Is EtpHvx rast 
The people shall say 
Kat tw mveupatt 60v} 


A prelude of the prayer of Our Father which art in heaven 
Again let us give thanks to God the almighty, the Father of 
zo our Lord and our God and our Saviour Jesus Christ, for that he 
hath vouchsafed us again at this time to stand in this holy place 
and to lift up our hands and to minister to his holy name. Let 
us again pray him that he account us worthy of the fellowship 
and the participation of his divine and immortal mysteries 
25 (o Aaos 
Aunv] 
[he shall take the pure body in his left hand and shall put his right finger 
upon st saying | 
the holy body 
[The people shall say 
We worship thine holy body 
then he shall dip his finger in the blood and make a sign on the blood saying) 
and the precious blood 
[The people shall say 
35 and thy precious blood 


30 


The Liturgy of the Copttc Facolbites 181 


then. he shall sign the body twice with the blood, above and below, saying) 
of his Christ, even he the almighty Lord our God 
[The people shall say 
Kupte eAeHoov}. 


(THE FRACTION AND THE LORD’S PRAYER) 5 
[The priest shall say 
EipHvi Traotv 
The people shall say 
Kat tw mvevuatt 60U] 
0 Saxwv 10 
TlpocevEacbe 
A prayer for Our Father which art in heaven, of the patriarch Severus : 
thou sayest tt at the anaphora of S. Mark 
[The priest shall say while dividing the holy body] 

God WHO HATH PREDESTINED US TO SONSHIP THROUGH JESUS 15 
Curist our Lord, ACCORDING TO THE GOODPLEASURE OF thy 
will unto the honour oF THE GLORY OF thy GRACE WHICH thou 
HAST bestowed UPoN us IN thy BELOVED, in whom we have our 
REDEMPTION THROUGH HIS holy BLooD, unto THE REMISSION of 
sins: we give thee thanks, o Lord our God the almighty, for 20 
that thou hast accounted us worthy, even us sinners, to stand in 
this holy place and to accomplish these holy mysteries of THE 
HEAVENLY PLACES with intent that, like as thou hast accounted us 
worthy to accomplish them, so also we may be accounted worthy 
of communion in them and participation of them. Thou wo 25 
DIDST OPEN THE EYES OF THE BLIND, Open THE EYES OF our hearts, 
that casting away from us all darkness of MALICE AND WICKED- 
NESS, even the semblance of a stain, we may be able to lift up 
our eyes to the beauty of THINE HOLY GLoRY. As thou didst 
cleanse the lips of thy servant Isaiah the prophet when ONE oF 30 
THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF 
THE ALTAR AND laid it on his MOUTH AND SAID to him Lo 
THIS HATH TOUCHED THY LIPS: IT SHALL TAKE AWAY THINE 
INIQUITIES AND PURGE all THy sins: in like manner for us 
also humble sinners, who receive mercy, thy servants, vouch- 35 
safe to purge our souls and our bodies and our lips and our 


182 The Egyptian Rete 


hearts, and grant us this true coal, quickening soul and body 
and spirit, which is the holy body and the precious blood of 
thy Christ, NoT UNTO JUDGEMENT nor unto condemnation nor 
unto reproach and reproof of our transgressions, lest receiving 
s of them UNWORTHILY we prove GUILTY oF them; that the abun- 
dance of thy gifts, o our master, be not to us for an occasion of 
AN EXCEEDING WEIGHT of condemnation, as being unthankful to 
thee, even thee our benefactor: but bestow upon us thine Holy 
Spirit that with A PURE HEART AND AN enlightened CONSCIENCE, 
10 with face unconfounded AND FAITH UNFEIGNED, with perfect love 
and stablished hope we make bold in fearless confidence to say 
the holy prayer which thy beloved Son gave to his own holy 
disciples and saintly apostles saying unto them For at all times, 
SO YE BE GOING TO PRAY, PRAY ON THIS WISE and sAY OuR 
1s FATHER WHICH ART IN HEAVEN 
o Aaos 
Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY OUR BREAD OF TOMORROW 
20 AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT 
DELIVER US FROM EVIL 
A prayer after Our Father which art in heaven [secretly] 
Yea, we beseech thee, o Lord our God, LEAD none of us INTO 
25 TEMPTATION which we are not ABLE TO BEAR by reason of our 
weakness but WITH THE TEMPTATION give US ALSO THE WAY OF 
ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY 
kindled DARTS OF THE enemy, AND DELIVER US FROM THE EVIL 
one and his works: in Christ Jesus our Lord through whom 
30 and the rest. 


(THE INCLINATION ) 
O Saxwv 
Tac Kepadac Huwv tw Kupto KAtvooev 
o Aaos 
35 Evwmov cou Kupte 


The Liturgy of the Coptic Facobstes 183 


[The priest shall say the prayer of Inclination) 

A prayer before the rececuing of the mysteries, of John of Bostra, to the Father 

To thee, o Lord, we bow our minds and our bodily necks 
acknowledging thy sovereignty and confessing our servitude 
and asking also for what is expedient for each one of us: thou 5 
therefore, o good and lover of man, we pray thee, set us free 
from the passions which trouble us, the risings of the love of 
the sin of the flesh and the passionate pleasings of ourselves 
and divisions full of antipathy and all warfare one with another 
and all inward corruption that lies in heretical words and 10 
STRIFES TO NO PROFIT and disputes full of contentiousness : 
wipe them all out, o our master, from the conversations of us 
all and in all things account thine own what is ours: strengthen 
us in the patience of thy will. Grant us also now force of 
knowledge and strength of understanding that rising above the 15 
earthly senses we may receive these gifts IN SINCERITY and 
without passion and ®conformably to the nature of the mystery 
of thine onlybegotten Son®, unto salvation of us all, unto glory 
and honour of thine holy name, the Father and the Son and the 
Holy Ghost, now and ever and world without end. Amen. 20 

(F. 1098) A prayer of Absolution, to the Father 

Master Lord God almighty, the healer of our souls and our 
bodies and our spirits, thou who saidst to Peter by the mouth 
of thine onlybegotten Son our Lord and our God and our 
Saviour Jesus Christ THou art PETER: upon THIS ROCK 25 
I WILL BUILD MY CHURCH AND THE GATES OF HELL PREVAIL 
NOT AGAINST IT: I WILL GIVE UNTO THEE THE KEYS OF THE 
KINGDOM OF HEAVEN: WHAT things THOU SHALT BIND ON EARTH 
SHALL BE BOUND IN HEAVEN AND WHAT things THOU SHALT 
LOOSE ON EARTH SHALL BE LOOSED IN HEAVEN: let thy servants 30 
therefore, o master, my fathers and my brethren and mine own 
infirmity be absolved out of my mouth and through thine Holy 
Spirit, o God good and lover of man, WHO TAKEST AWAY THE 
SIN OF THE WORLD. Be ready to receive the repentance of 
thy servants for a light of knowledge unto forgiveness of sins: 35 


* Copt. ‘in the manner in which the mystery... is by nature.’ The marginal 
arabic seems to make no sense of it and the original syriac is difficult: see 
Renaudot Li. or. coll. ii p. 436, note 11. 


184 The Egyptian Rite 


for THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER- 
ING and ABUNDANT IN THY GOODNESS AND TRUTH. But if we 
have sinned against thee whether in word or in deeds, pardon, 
forgive us, as a God good and a lover of man. Absolve us 
5[{and absolve all thy people here he mentions whom ke will) from 
all sins and from all curses and from all denials and from 
all false oaths and from all intercourse with the heretics and the 
heathen. Bestow on us, o our master, understanding and 
power that we may utterly flee FROM EVERY EVIL WORK of the 
ro adversary, and grant us at all times to do thy goodpleasure : 
write our name with the choir of thy saints in the kingdom of 
heaven: in Christ Jesus our Lord through whom 
and the rest. 


(THE ELEVATION, CONSIGNATION AND COMMIXTURE) 
15 O Staxwv 
Meta popouv Oeou mpocywpev 
The priest [shall take the asbadikon in his hands and] hallow saying 
Ta aria rotc apioic 
© Aaos 
20 Eic Matup artoc: etc Ytoc arioc: ev Mveupa aptov 
QuHV 
© Lepeus 
O Kuptoc peta navtwv 
© Aaos 
re Kat era Tou mveuuaToc cou 
o vepeus [shall sign with it on the precious blood once and say] 
Evdorutoc Kupioc 0 Qeoc etc touc atwvac 
auHv 
o vepeus [shall raise it from the chalice with care and shall make one sign with 
30 st on the pure body and shall say]: opoAoja 
2ZWuMa AFlov Kat aia TYWLOV GAHE@LVOV IHooU XptoToU TOU ULOU 
TOU B€0U HU@V. GUHV 
[then he shall sign the blood with it once and shall put it i the chalice saying) 
Ariov Titov Ga@pa Kat awa AAHOLVOV IHooU Xpiorou Tov vou 
35 TOU G€OU HOV. OLHV 


eee eee eee, 


The Liturgy of the Coptsc Facobites 185 


[then he shall take the middle third in his hand and say] 
The body and the blood of Emmanuel our God this is in truth. 
Amen. I believe, I believe, I believe and I confess unto the 
last breath that this is the quickening flesh which thine only- 
begotten Son our Lord and our God and our Saviour Jesus 5 
Christ took of the lady of us all the holy theotokos S. Mary: 
he made it one with his godhead without confusion and without 
mixture and without alteration. Having confessed the good 
confession before Pontius Pilate he gave it also for us on the 
holy tree of the cross by his own will, himself for us all. I verily 10 
believe that his godhead was not severed from his manhood for 
one MOMENT nor for THE TWINKLING OF AN EYE. It is given for 
us to be salvation and forgiveness of sins and life everlasting 
to them that shall receive of it. I believe that this is so in 
truth. Amen 15 
[ke shall lay the elements from his hand on the paten 
The deacon 
Amen amen amen: I believe, I believe, I believe that this 
is so in truth. Amen 


Pray for us and for all christians who have bidden us remember 20 
them in the house of the Lord]. 


(THE COMMUNION > 
O Staxwv A prayer which the priest says alone when 
he would receive of the holy mysteries 


Ev eipHvH kat aramH IHoou 
And he says Amen and prays on this 25, 


XpisTou yadAAwpev 


wise saying 
o Aacs Allholy and consubstantial and un- 
AAAHAOUILa divided and unspeakable Trinity, grant 


me to receive this holy bread unto life 
O PRAISE GOD IN HIS HOLINESS and not unto condemnation and grant 3° 
( AAAHAOULa me to bring forth fruit wellpleasing 
unto thee, that evidently pleasing thee 
PRAISE HIM IN THE FIRMAMENT I may live in thee doing thy command- 
OF HIS POWER ments, CALLING UPON thee, FATHER, 
AAA Aouia making bold and invoking THY KING- 35 
and the rest of Ps. el pom and THY WILL; and HALLOWED 
also be THY NAME in me: for mighty 
AdAHAovIa art thou in all things and blessed. 


186 The Egyptian Rite 


Aota TMartpi kat Yio Kat api THINE 18 THE GLORY FOR EVER. 
AMEN 


And after this prayer let him receive 


Kat vuv kat aer kar etc Touc = “*e holy body: and in partaking also 
of the chalice let him say Amen twice to 
CLVAC TOV CLOVOV. GMHV)  gosty to the body and the blood. 


5 1[When he communicates any one he shall say 


This is in truth the body and blood of Emmanuel our God. 
Amen 
And the communicant shall say 
Amen : I believe] 
10 [When the paten ts brought down to communscate the women the deacon shall say 
BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp]. 


TIveupare 


< THANKSGIVING) 
[The deacon 


TIpocevEaoGe urep THC aElac peTAAHWeac aypavTwyv Kat eTroU- 
15 PaVIWV TWV APLWV MUGTHPLOV 


The people 
Kupte eAeHoov] 
(F. 286) A thanksgiving after receiving, of John of Bostra 

We that have received of spiritual incorruption have been 

20 healed in the powers of our soul, and unto thee, beneficent God 
plenteous in thy gifts, we offer songs of thankfulness and we 
pray thee, o our master, turn not our festivities into mourning 
nor our hymns into sadness. Thou exactest not judgements 
and takest not vengeance by reason of strict examination of the 
25 participation of these holy mysteries. But giving indulgence 
unto the weakness of our nature, forgive us, spare us, have 
compassion upon us, accounting Not thy gifts to us FOR JUDGE- 
MENT or for condemnation but for sanctification and preservation 
and provision for the journey of our salvation: in Christ Jesus 


30 our Lord through whom 
and the rest. 


(THE INCLINATION) 
[Zhe deacon shall say 


Tac kepadac uvpeov tw Kupiw KAiwate 


i 


The Liturgy of the Coptec Facobites 187 


The priest shall say :\ a prayer of Inclination after receiving, of John of Bostra 

Thou art he to whom we have committed our life, Lord 
Lord who fillest all: guard us in all places whereon we shall 
light: and the compunction which has come to us through 
prayer and the encouragement unto right life guard unto us 5 
unstolen and unrepented of, that at all times and in all places 
of thy sovereignty, looking unto thee and walking in the things 
that please thee and wherein thou delightest we be not con- 
founded in the day of the righteous judgement wherein every one 
shall receive retribution while angels stand and thine only: 10 
begotten Son giveth judgement, our Lord and our God and our 
Saviour Jesus Christ through whom 

and the rest. 


(THE DISMISSAL ) 
Likewise also a prayer of Imposition of hands after the receiving of the 15 
mysteries: thou sayest it in the anaphora of S. Cynil 

God who art blessed by the seraphim and the cherubim, 
whom all the angelic hosts glorify and all the choirs of the 
righteous worship, the foundation and the stability of the world, 
who sustainest all creation by thine holy godhead and hast 20 
made every nature visible and invisible through thine only- 
begotten Son in the Holy Ghost: sBLess thy servants WITH ALL 
SPIRITUAL BLESSING who have come beneath thy right hand, 
have bowed their neck to thee: guard them in THE WAY OF 
RIGHTEOUSNESS: may they BE HOLY AND WITHOUT blemish: a5 
deliver them and preserve them from every operation of the 
adversary and every power of the devil, oPEN THOU their EYEs unto 
the holy mysteries of THY LAw, fill them with the grace of thine 
Holy Spirit and keep them witHouT BLAME from THIS EVIL 
WORLD THAT NOW Is, comfort them with spiritual and heavenly 30 
comfort: may they be accounted worthy of thine INHERITANCE 
INCORRUPTIBLE to come: by the intercession of the holy glorious 
evervirgin theotokos S. Mary and the prayers and the suppli- 
cations of the holy archangels Michael and Gabriel, and S. John 
the forerunner and baptist and martyr, and S. Stephen the 35 
protodeacon and protomartyr, and our holy fathers the apostles, 
and S. Mark the apostle and evangelist and martyr, and the 


188 The Egyptian Rete 


holy patriarch Severus and our righteous father the great abba 
Antony and our father abba Paul and the iij abbas Macarius 
and our father abba John and our father abba Pishoi and our 
Roman fathers and our father abba Moses and the xlix martyrs 
sand the holy abba John the black and all the choirs of the 
saints, through whose prayers and supplications vouchsafe us, 
© our master, to attain unto a part and a lot with them in 
the kingdom of heaven: in Christ Jesus our Lord through 
whom all glory and all honour and all worship befitteth thee 
10 with him and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and world without end. Amen 
[The people shall say 
Kupte eAeHoov., 
Then the priest shall pour water upon his hands and shall make the sign 
15 with a little thereof upon the table and shall say 
Angel of this sacrifice soaring on high with this hymn make 
memorial of us before the Lord that he forgive us our sins, 
Then he shall wipe his face with his hand and his brother priests above and below 
and the whole congregation (shall do the like) and he shall bless them and give them 
20 the dismissal and shall end with reading the blessing. And to our Lord be glory 
always). 


The holy anaphora of 8S. Mark is finished 
His blessing be with us 
in the peace of God 
Amen 


38. THE ANAPHORA 


OF THE 


ETHIOPIC CHURCH ORDINANCES 


(THE OFFERTORY) 
And let the deacon bring the oblation to [the newly consecrated bishop). 


(THE THANKSGIVING) 
And then he shail lay his hand on the oblahon with all the presbyters and 
giving thanks shall say on this wise 5 
Tue LorD BE WITH YOU ALL 
And the people shall answer 
May he be wholly witH THY SPIRIT 
And the bishop shall say 
Lift up your hearts 10 
And the people shall say 
We lift them up unto the Lord our God 
And the bishop shall say 
Let us give thanks unto the Lord 
The people 15 
It is right and just 
And then (the presbyters| shall say the consecration of the oblaton following 
the bishop 
WE GIVE THEE THANKS, 0 LorD, IN thy BELOVED Son Jesus 
Christ whom IN THE LAST DAys thou didst SEND unto us 30 
@ SAVIOUR AND REDEEMER, THE ANGEL OF thy COUNSEL, who is 
the Word from thee, THROUGH WHOM thou madest ALL THINGS 
by thy will. And thou sentest him from heaven into the bosom 


190 The Egyptian Rite 


of the virgin: he WAS MADE FLESH and was carried in the 
womb and thy Son was revealed oF THE Hoty Guost that 
he might fulfil thy will and make a people for thee by stretching 
out his hands, suffering to loose the sufferers that trust in thee: 
5 who was delivered of his own will to the passion that he might 
destroy death and burst the bonds of Satan and trample on 
hades and lead forth the saints and establish a covenant and 
make known his resurrection. Therefore HE TOOK BREAD, GAVE 
THANKS AND SAID TAKE EAT: THIS IS MY BODY WHICH Is broken 
10 FOR YOU. AND LIKEWISE ALSO THE CUP AND SAID THIS IS MY 
BLOOD WHICH IS SHED FOR you: as often as ye do THIS ye 
shall po it in REMEMBRANCE OF ME, 
(THE INVOCATION > 
Remembering therefore his death and his resurrection we 
15 offer thee this bread and cup giving thanks unto thee for that 
thou hast made us meet to stand before thee and do thee 
priestly service. We beseech thee that thou wouldest send 
thine Holy Spirit on the oblation of this church: give it 
together unto all them that partake [for] sanctification and for 
20 fulfilling with the Holy Ghost and for confirming true faith, 
that they may laud and praise thee 1n thy Son Jesus Curist, 
through whom To thee BE GLORY AND DOMINION IN THE holy 
CHURCH both now and ever AND WORLD WITHOUT END. AMEN 
(Of the oblaton of oil 
25 He that shall offer oil in the offering of bread and wine, likewise giving thanks in 
this manner, tf he use not these words, shall give thanks in other words to the best 
of his power saying 
Like as hallowing this (creature of) oil thou givest it to them 
that are anointed and receive it, wherewith thou didst anoint 
30 priests and prophets: after the same manner also strengthen 
them and whosoever partakes thereof and hallow them that 


receive it) 
The people shall say 


As it was, is and shall be UNTO GENERATIONS OF GENERATIONS 
35 AND WORLD WITHOUT END. AMEN. 


The bishop 
And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 


The Ethtopic Liturgy 19I 


blessing this holy mystery and not to condemn any of us but to 
make meet all that partake of the reception of the holy mystery 
of the body and blood of Christ the almighty Lord our God 
The deacon shall say 
Pray ye 5 
(The bishop shall say) 

Lord almighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ: 
through whom to thee with him and with the Holy Ghost be 
glory and dominion [both now] and ever and world without 10 
end. Amen. 


THE INCLINATION) 
The deacon shail say 
Ye who stand, bow down your heads 


(The bishop shall say) 15 
Lord eternal which knowest what is hidden, unto thee thy 
people have bowed down their head and unto thee have sub- 
dued the hardness of heart and flesh: behold FRoM HEAVEN 
THY DWELLINGPLACE and bless them, men and women : INCLINE 
THINE EAR TO them AND HEARKEN UNTO their PRAYER: Stablish 20 
them WITH THE STRENGTH OF thy RIGHT HAND and protect 
them from evil affliction: be thou to them a guardian, to body 
and soul: INCREASE unto them and us FAITH and fear: through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion always and world without end. 25 
Amen. — 


(THE ELEVATION) 

The deacon shall say 

Give we heed 
And the bishop 30 

Holiness to the holies 

(lacuna in MS.) 

The people shall say 

One is the holy Father: one is the holy Son: one is the 

holy Spirit. 35, 


Pee 


192 The Egyptian Rte 


(THE COMMUNION) 
The bishop shall say 
The Lord be with you all 
The people shall say 
5 And with thy spirit 
Then they shall raise an hymn of praise and the people shall go in to receive 
the saving medicine of the soul whereby sin is forgiven. 


( THANKSGIVING ) 
Prayer after he has dekivered (the communion) 

10 Lord almighty, Father of the Lord and our Saviour Jesus 
Christ, we give thee thanks for that thou hast granted us to 
take of thine holy mystery. Let it not be unto guilt nor unto 
judgement but unto renewing of soul and body and spirit: 
through thine only Son through whom to thee with him and 

13 with the Holy Ghost be glory and dominion eternally both 
now and ever and world without end. Amen 

The people shall say 
Amen. 


<{ DISMISSAL ) 


20 The presbyter shall say 
The Lord be with you all 
(The people shall say 
And with thy spirit) 
Imposition of hands after they have received 
25 Lord eternal almighty, Father of the Lord and our Saviour 
Jesus Christ, bless thy servants and thine handmaids: protect 
and help and succour them by the host of thine angels, guard 
and strengthen them in thy fear, with thy majesty adorn them, 
grant that they may think the things that are thine and believe 
30 the things that are thine and grant that they may will what is 
thine, even peaceableness without offence and wrath: through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion 
(and the vest) 


The Ethiopie Liturgy 


The people shall say 
Amen. 
The bishop shall say 
The Lord be with you all 
The people 
And with thy spirit 
The deacon shall say 
Go IN PEACE. 


And the keddasé is finished. 


19 


4. THE LITURGY OF THE ABYSSINIAN 
JACOBITES 


COMMONLY CALLED 


THE ETHIOPIC 


INCLUDING 


THE ANAPHORA OF THE APOSTLES 


This is the order which Basil of Antioch compiled 


In the name of. 
the Father and of the Son and of the Holy Ghost one God 


The order of the Kedd&sé which is to be said by the presbyter 

§ and the deacon and the people together with everything that 

is proper each in the time thereof according to the order of 
our fathers the Egyptians 


(THE PREPARATION OF THE MINISTERS) 


Now first of all the presbyter when he entereth the church shall say the prayer of 

10 Penitence: and next he shall say the asth psalm of David Unro Tuex, o Lorn, 

WILL I LIFT UP MY SOUL, the 61st HEAR MY CRYING, O Gop, the 10and HEAR 

MY PRAYER, O Lorp, the 1037d PRais£ THE Lorn, 0 MY SOUL, the 130th Our 
OF THE DEEP and the 131s¢ Lorp, I AM NOT HIGHMINDED 


And afterwards he shall say this following 
1g Lord our God, thou alone art holy and thou hast bestowed holiness on all of 
us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send 


The Liturgy of the Abyssinian Jacobites 195 


thine Holy Spirit upon the church and upon this ark and upon all their holy 
vessels whereon thy precious mystery is ordered. And now bless them and 
hallow them and cleanse them from all uncleanness and defilement through the 
remission of the second birth so that there be not left on them any remem- 
brance at all of transgressions and pollution, and make this church and this ark 5 
vessels chosen and cleansed and pure, REFINED SEVEN TIMES FROM all uncleanness 
and defilement and pollution of transgressors, LIEE SILVER REFINED PURGED 
AND TRIED FROM THE EARTH, and when they are purified make them such that 
on them may be wrought the mystery of the Father and the Son and the Holy 
Ghost both now and ever and world without end. Amen 10 


Prayer before the withdrawing of the veil 
And he shail bow before the veil 


Lord our God, who knoweth the thought of man and TRIETH THE HEART AND 
REINS: forasmuch as, albeit I am not worthy, thou hast called me to minister in 
this holy place, disdain me not nor turn away thy face from me, but take away 15 
my sin and purify the uncleanness of my soul and my body. And now I pray 
thee blot out my error and the trespass of thy people and LEAD US NOT INTO 
TEMPTATION. Yea, Lord, thrust me not away AND MAKE ME NOT ASHAMED OF MY 
HOPE but send down upon me the grace of the Holy Ghost and make me meet 
to stand in thy sanctuary that I may offer unto thee a pure oblation with an 20 
humble heart for the remission of my error and my sin: and remember not the 
trespass of thy people which they have wrought wittingly or unwittingly : vouch- 
safe rest unto our fathers and brothers and sisters who have fallen asleep: keep 
and defend thy people. To thee and to thine only good and merciful Son and 
to the Holy Ghost the lifegiver be glory world without end. Amen 25 


And he shall say the prayer of Basil 


Lorp our Gop and our creator WHO HATH MADE ALL THINGS THROUGH HIS 
WORD AND hast brought us in unto this mystery By THY wispom, who didst 
form MAN and MADEST him TO BE RULER OVER ALL CREATURES that he might 
JUDGE IN RIGHTEOUSNESS AND PURITY: GRANT US THE wispD0x which dwelleth 3° 
in thy treasuries, CREATE IN uS A CLEAN HEART and forgive us our sins and 
hallow our soul and make us meet to draw nigh unto thy sanctuary that we 
may offer unto thee an oblation and spiritual sacrifice for the remission of the 
sin of thy people. O our Lord and our God and our Saviour Jesus Christ who 
hast RAISED US FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT 35 
thou MAYEST SET US WITH THINE ANGELS AND WITH THE PRINCES OF thy PEOPLE, 
make us worthy of thine holy gospel and of thy love, and in the greatness ot 
thy lovingkindness hear us that we may do thy will in this hour, offering to 
thee a good oblation and spiritual fruit that may be wellpleasing unto thee in 
thy lovingkindness and mercy, Accept this spotless oblation, send upon us and 40 
upon this mystery thine Holy Spirit: let it be to the glory of thine only Son 
our Lord and our Saviour Jesus Christ world without end. 


O02 


. 196 The Egyptian Rite 
y (THE PREPARATION OF THE INSTRUMENTS) 


Prayer over all the vessels of the church 


Lord good and merciful and HOLY, WHO DWELLETH IN THE HOLY PLACE, who 

of thine own goodness didst command Moses thy servant to TAKE THE BLOOD 

5 AND SPRINKLE IT ON ALL THE VESSELS OF the tabernacle: now also we pray 
thee and beseech thee, o good and lover of man, that thou wouldest sanctify 
these vessels sy thine Hoty Spirit AND THE SPRINKLING OF THE BLOOD OF our 
Lord Jesus Curist: let these vessels be made pure for thy service and let this 
same holy ordinance be in truth these lifegiving mysteries, the precious body 
10 and blood of our Lord Jesus Christ: for holy and full of glory is thine holy 
name, Father and Son and Holy Ghost, both now and ever and world without 


end 
Prayer over the machfadat 


Lord our God and our Lord Jesus Christ, to whom belong treasuries which 
15 are full of lovingkindness and mercy, o giver of good things to all that trust in 
him, who did spread out the heaven by his wisdom and gave a diverse law 
to the firmaments and the clouds and the skies, the line whereof hath not 
changed : now also, o our God, thou lover of man, send down thine hand and 
the power of thy godhead upon these cloths which shall cover thine holy body. 
20 Thou who didst send power on the cloths which were wrapped around thine 
holy body in the sepulchre, let these also be made in the likeness of those that 
are in the heavens: for thine is the glory and the power and the might with 
thy Father and the Holy Ghost both now and ever and world without end. 
Amen. 
a5 (THE VESTING) 
And next he shall go in and worship before the tab6t and then he shall 
say the prayer of John 
Lord our God wHo SITTETH above the angels and the archangels, the lords 
and the dominions, THE CHERUBIN and the seraphin, who was before all 
30 creatures, who is exalted above all glory, who LiFreTH up the lowly FRom THE 
EARTH and exalteth them to heaven: thou who hast manifested unto us a NEw 
way for our salvation, whose mercies are numberless, o good, lover of man, by 
thy will thou hast taught us poor ones, thy people, to know the mystery of 
thine holiness and thine awful word: praised also be thy glory which thou 
35 hast ordained for us. Lord our God, good and lover of man, suffer us to come 
into thine holy place and read the mysteries of thy words as befitteth thy 
godhead with a right faith: do thou make the light of thy glory to shine upon 
us, which removeth from us the polluting thought and the deed of sin, and send 
upon us the grace of the Holy Ghost, the consumING FIRE, which the fiery ones 
40 cannot approach unto, which consumeth the evil thought and burneth up sins: 
vouchsafe knowledge to THE EYES OF OUR HEARTS and keep our Lips from 
speaking EvIL, give us peace and teach us righteousness: for thou art the 
holy garment, the medicine of our sickness, the artificer of our kind. And 
make us to become meet for this thine holy mystery and put away-from us all 


2 4 ums 


The Liturgy of the Abyssinian Jacobites 197 


evil thoughts and Lusts which fight against rHE sou that we may offer unto 
thee a good heavenly oblation without spot or uncleanness. Through thy 
great lovingkindness and mercy and favour may we accomplish this heavenly 
mystery which is above all mysteries. To thee with thy good heavenly Father 
and with thine Holy Spirit the giver of life will we raise glory and majesty 5 
and honour world without end 


The celebrating priest shall rise up with reverence and shall bow first of all before 
the tabot once and once to the presbyters and to the deacons once. And he shall come 
to the tabét and take the vestment into his hands and say Our Father which art in 
heaven: then he shall bow thrice. If there is a pope present he shall go to him with 10 
the vestment to be blessed and vested: but sf there ts none, he shall bless and vest 
himself *. 
(THE PROTHESIS 


And while he dresseth the tabdt he shall say this prayer following 


LorD WHICH KNOWETH THE HEARTS of each and all, which DWELLETH IN THE 156 
HOLY PLace, which is without sin and alone able to forgive sin: whereas thou 
knowest, o Lord, that I am not pure for this thine holy service and that I have 
not the countenance wherewith to draw nigh and to open > my mouth > before 
thine holy glory: yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me 
my sin, for I am a sinner: grant me TO FIND GRACE AND mercy in this hour 20 
and send me thy power from on high that I may be made worthy and may 
accomplish thine holy service according to thy will and thy goodpleasure, and 
that this incense also may be a sweetsmelling savour. And do thou also, 

o our Lord, be with us and bless us: for thou art the absolver of our sin and 
the light of our souls and our life and our strength and our hope and our refuge 25 
and to thee we send up unto the highest thanksgiving and honour and worship, 

to the Father and the Son and the Holy Ghost, at all times both now and ever 
and world without end. 


Prayer after he hath prepared the altar, of the Father 


O God who hast taught us this great mystery for our salvation, thou who 30 
hast called us thy lowly servants, although we be unworthy, to be ministers 


® The following alternative form of this rubric is given in a smaller hand in 
the margin of A: Again what ts meet, that ts what ts necessary for the priest by the 
order of the keddasé of the mysteries for the ministry of the holy tabot. First he shall 
come unto the tabot and take the vestment in his hand and turn his face towards the 
east and bow three times and say Our Father which art in heaven. And again 
he shall turn to the people to see whether there is a deacon to minister before he puts 
on the complete vestments: for if there ts no deacon to minister and assist in the 
ministration st will be impossible for the priest to take off his vestments after vesting. 
And when he will vest, let the presbyter look whether the vestment ts too long or too 
short: for after vesting it is not proper to unvesit. And then he shall put on the 
Akmam and shail tie tt with the Zenadr. And he shall collect his thoughts and not 
let them turn aside unto the business of the world nor even go out of the door of the 
sanctuary. And tf there ts an archpope or a bishop present he shall take the vest- 
ments in his hand and turn to him and bless them for him before he vests. 

> DE: wanting in A B. 


198 The Egyptian Rite 


unto thine holy altar: do thou, o our master, make us meet IN THE POWER OF 
THE Hoty Guost to accomplish this mystery to the end that without falling 
into judgement IN THE PRESENCE OF thy great GLORY we may present unto 
thee a sacrifice of praise and glory and great comeliness in thy sanctuary. 
5 O Lord giver of redemption and sender of grace, who workest all in all, grant 
us, Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray 
thee and beseech thee that thou wilt not forsake thy people by reason of their 
sin and especially not by reason of my foolishness: for holy is thine holy place 
according to the gift of the Holy Ghost: in Jesus Christ our Lord to whom with 
10 thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour 
and glory and power both now and ever and world without end. Amen. 


Prayer after the withdrawal of the veil 


How awful is this day and how marvellous this hour wherein 
THE Hoty GHosT WILL come down and OVERSHADOW this 

15 oblation and hallow it. In quietness and IN FEAR AND TREM- 
BLING Stand ye up and pray that THE PEACE oF GoD BE with 
ame and WITH ALL OF YOU. 

And when the priest ts vested all the people shall say »tn the first mode» 
Halleluia. 

20 «If there be any one of the faithful that hath entered the church at the time of the 
keddasé and hath not heard the holy scriptures and hath not waited until they finish 
the prayer and the keddasé and hath not recetved the host, let him be excommunicate 
from the church : for he hath violated the law of God and disdained to stand before 
the heavenly king, the king of flesh and spirit. This the apostles have taught us in 

25 ther canon ©, 

Prayer over the masob: the priest shall say 
Lord our God, that said unto Moses his servant and prophet Make me 
choice vessels and set them in my tabernacle upon mount Sinai: now also, 
our God almighty, stretch forth thine holy right hand upon this pot, fill it with 

30 power and virtue and purity and the grace of the Holy Ghost and thy glory 
that they may make therein the holy body of thine only Son in this holy 
apostolic ehurch: for thine is the glory with thine only Son and the Holy 
Ghost both now and ever and world without end 


The prople shall say 
35 Thou art the pot oF pure GoLp wherein is hidden THE MANNA, 
THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH 
LIFE UNTO all THE WORLD 


® you A. > or i” sentson 

© W. Fell Canones apostolorum aethiopice Lips. 1871, p.34: Can. vii Quivis fidelis 
qui ecclesiam ingreditur et scripturas audit non autem subsistit donec (fideles) 
preces absolverint neque sanctam eucharistiam summit: pro tali ne faciant preces ; 
debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae. 
Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 81. 


The Liturgy of the Abyssinian Facohites 199 


The priest making the sign over the bread shall say 

Eulogios Kyrios Iésous Christos Son oF THE trvinc Gop, hagiasma ton pneu- 

mat6On : hagios in truth, Amen 
and then he shall take the host *with his pure hand while wet and shall 
rub st over and under® saying 5 

Christ our very God, sign with thy right hand and bless with thine hand and 
hallow with thy power and give virtue to this bread : let it be for the remission 
of the sins of thy people. Amen 

and then the assistant shall receive st into the mdchfad saying 

Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and 10 

thou wast wellpleased in them, in like manner be wellpleased in us 
and then the priest shall take st and say this 

The hallowing and the thanksgiving and the exaltation, accepted be it of God 
the Father, for the remission of sin. » Power and blessing and light, hallowing 
and the holy be in this holy apostolic church. Amen. 15 

And then the priest shall compass the tabdt with the taper in front of him 

and the deacon shall compass tt thrice holding the chalice 
The priest shall say 

Lord our God, who didst accept the offering of Abel in the wild and of Noah 
within the ark and of Abraham on the mountaintop and of Elijah on the top of 20 
Carmel and of David in the threshingfloor of Ornan the Jebusite and the 
widow's mite in the sanctuary: accept likewise the oblation and offering of 
thy servant John which he has brought unto thine holy name and let it be the 
redemption of his sins: recompense him with a goodly recompense in this 
world and in that which is to come both now and ever and world without end 35 

and the deacon shall say 
The Lord seeth me 
©unto the end thereof* 


And then the priest shail set the host in the paten and the deacon shall 

pour the blood into the chalice 30 

The priest shall say this prayer following after he hath set the host on the paten 

Lord our God good and lifegiving, who didst spread forth thine holy hands 

on the tree of the cross: place thine holy hand on this paten which is filled 

with good things, whereon they that love thy name have prepared the susten- 
ance of a thousand years. Now, our God, bless with thine hand and hallow 35 

and cleanse this paten which is filled with live coal, even thine own holy body 


® and with hss wet hand he shall rub the bread over and under and he shall sign 
over st a second time D. 

b This passage varies considerably in the MSS. D has: Power and light, 
greatness and blessing and the hallowing of the holy be on this church And 
he shall say Surthermore This hallowing be accepted, the thanksgiving and the 
exaltation for the remission of sin on the part a God the Father. Amen: so 
be it, so be it. eC... 


200 The Egyptian Rite 


which we have presented on thine holy altar in this holy apostolic church: 
for thine is the glory with thy good heavenly Father and the Holy Ghost the 
lifegiver both now and ever and world without end. 


Prayer over the chalice 
& Lord our God Jesus Christ aléthinos true, our God that was made man, 
whose godhead was not severed from his manhood, who of his own good- 
pleasure did pour out his blood for the sake of his creatures: now, our God, 
place thine holy hand on this cup, hallow it and cleanse it that this may become 
thy precious blood for life and for remission of sin unto every one that shall 
10 drink thereof believingly. Glory be to thine heavenly Father and to the Holy 
Ghost the lifegiver both now and ever and world without end 
4 second prayer, of the nuptials, over the chalice 
Christ our very God, who wentest to the marriagefeast when they called 
thee in Cana of Galilee and didst bless them and didst make the water wine: 
1g do thou in like sort unto this wine which is set before thee: bless it and hallow 
it and cleanse it: let it become the joy and the life of our soul and our body 
At all times may the Father and the Son and the Holy Ghost be with us 
Fillit with the wine of rejoicing for good, for life and for salvation and for the 
remission of sin, for understanding and for healing and for counsel of the Holy 
30 Ghost both now and ever and world without end 
Purity and sweetness and blessing be to them that drink of thy blood 
precious aléthinos true. 
Prayer over the cross-spoon 
Lord our God, who didst make thy servant Isaiah meet to behold the seraph 
as when with THE Toncs in his hand HE Took therewith A LIVE COAL FROM OFF 
THE ALTAR and laid it on his mouth: now, Lord Father almighty, place thine 
holy hand upon the cross-spoon for the administering of the holy body and 
blood of thine only Son our Lord and our God and our Saviour Jesus Christ : 
bless now and hallow and cleanse this cross-spoon and give it power and glory 
30 as thou gavest to the tongs of the seraph: for thine is the glory and the 
dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both 
now and ever and world without end. Amen. 
And then the priest shall sign with his hand in the form of the sign of the 
cross over the bread and shall say 


35 Blessed be the Lord® almighty 


The people shall say 
Amen 


(The priest shall say) 
And blessed be the only Son our Lord Jesus Christ» 
40 — (The people shall say) 
Amen 


® +the Father C. 
> + who was made man ‘of the holy virgin Mary for our salvation C. 


The Liturgy of the Abyssinian Facobites 201 


(The priest shall say) 
And blessed be the Holy Ghost the Paraclete® 
(The people shall say) 
Amen 
and he shall say over the chalice also in like manner 5 
bAgawmn he shail say over both» 
Glory and honour are due unto the holy Trinity the Father 
and the Son and the Holy Ghost coequal Trinity both now and 
ever and world without end. 


And the priest shail turn to the assistant joining hands with him when he 10 
speaketh the word 


Remember me, my father presbyter 
_ He also shall answer him saying 
The Lord keep thy priesthood and accept thine oblation. 
And then the priest shall stand upright and with his face to the east stretching 15 
forth his hand and shall say with a loud voice 
One is the holy Father, one is the holy Son, one is the 
Holy Ghost 

The people shall say 

The Holy Ghost 20 
The priest shall say 

O PRAISE THE LORD ALL YE HEATHEN 
The people shail say 
PRAISE HIM ALL YE NATIONS 
The priest shall say 25 
FOR HIS MERCIFUL KINDNESS IS EVER MORE AND MORE TOWARDS US 
The people shall say 
AND THE TRUTH OF THE LORD ENDURETH FOR EVER 

The priest shall say 

Glory be to the Father and to the Son 30 

and to the Holy Ghost 
Both now and ever and world without end. Amen. 
Halleluia 
and the people also shall say n like manner. 


® +who strengtheneth us all C. 
> again he shall say st over the body and blood: and afterwards C. 


202 The Egyptian Rtte 


(ENARXIS ) 


The deacon shall say 
Stand up for prayer 
The people shall say 
5 Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
10 The priest shall say the prayer of Thanksgiving 
We give thanks unto the doer of good unto us, the merciful 
God the Father of our Lord and our God and our Saviour 
Jesus Christ: for he hath covered us and succoured us, he 
hath kept us and brought us nigh and received us unto himself 
15 and undertaken our defence and strengthened us and brought 
us unto this hour. Let us therefore pray him that the almighty 
Lord our God keep us in this holy day all the days of our life 
in all peace 
Pray ye 
20 Lord Lord God almighty, the Father of our Lord and our 
God and our Saviour Jesus Christ, "we render thee thanks upon 
every thing, for every thing and in every thing %, for that thou 
hast covered us and succoured us, hast kept us and brought us 
nigh and received us unto thyself and undertaken our defence 
a5 and strengthened us and brought us unto this hour 
The deacon shall say 
Entreat ye and beseech that the Lord have mercy upon us and 
compassionate us and receive prayer and supplication from 
his saints in our behalf according to what is expedient at 
30 all times. May he make us meet to partake of the com- 
munion of the blessed mystery and remit unto us our sins 
The priest shall say 
For this cause we pray and entreat of thy goodness, o lover 
of man, grant us to fulfil this holy day all the days of our life 
35 bin peace? along with thy fear. All envy and all trial and all 


* AB omit. > and in all peace C. 


The Liturgy of the Abyssinian Facohttes 203 


the working of Satan and the counsel of evil men and the 
insolence of adversaries secret and open remove far from me 
benediction and from all thy people and from this holy place of 
thine benediction towards the altar: all good things that are expedient 
and excellent command thou for us, for thou art he that HATH 5 
GIVEN US POWER TO TREAD UPON scorpions AND SERPENTS 
AND UPON ALL THE POWER OF THE ENEMY. LEAD US NOT 
INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL 
EVIL: in the grace and lovingkindness and love towards man- 
kind of thine only Son our Lord and our God and our Saviour 10 
Jesus Christ through whom to thee with him and the Holy 
Ghost the lifegiver who is coequal with thee are fitting glory and 
honour and might now and ever and world without end. 


The deacon shall say 
Stand up for prayer 15 
The assistant priest shall say 
Peace be unto you all 


And again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ on behalf of those who 
bring an offering within the one holy catholic church, an 20 
oblation, firstfruits, tithes, a thankoffering, a memorial, whether 
much or little, in secret or openly, and of those who wish to 
give and have not wherewith to give, that he accept their ready 
mind, that he vouchsafe the heavenly kingdom, who hath power 
unto every deed of blessing, even the Lord our God 

The deacon shall say 25 
Pray for them that bring an offering 
The people shall say 
Accept the offering of the brethren, accept the offering of the 
sisters, and ours also accept, our offering and our oblation 30 
The deacon shall say 
The commandment of our fathers the apostles: Let none keep 
in his heart rancour or revenge or envy or hatred towards 
his neighbour 
Worship the Lord in fear 35 
The people shall say 
Before thee, Lord, we worship and thee we glorify 


204 The Egypitan Rite 


The priest shall say 

Lord our God who art almighty, we pray and beseech thee 
for them that bring an offering within the one holy catholic 
church, an oblation, firstfruits, tithes, a thankoffering, a memorial, 
5 in secret or openly, whether much or little, and for those who 
wish to give and have not wherewith to give. Thine acceptance 
of their ready mind grant thou unto every one: let the recom- 

pense of blessing be a portion world without end. Amen. 


The priest shall say the prayer of the Mystery 


10 O my master Jesus Christ, coeternal pure Word of the 
Father and Word of the Holy Ghost the lifegiver: thou art 
THE BREAD OF LIFE WHICH CAMEST DOWN FROM HEAVEN and 
didst foretell that thou wouldest be the Lamb without spot For 
THE LIFE OF THE WORLD: and now also we pray and beseech 

1s Of thine excellent goodness, o lover of man, make thy face to 
shine upon this bread soimang, and upon this cup fointing, which 
we have set upon this spiritual ark of thine: bless he shall bless once 
the bread, and hallow he shall bless the cup, and cleanse them both 
he shall bless once because of both, and change this bread pomting: let it 

20 become thy pure body, and what is mingled with this cup 
pointing thy precious blood and let it be offered for us all and 
be the healing and salvation of our soul and our body and our 
spirit. Thou art the king of us all, Christ our God, and to thee 
we send up praise and worship and to thy good Father and to 

as the Holy Ghost the lifegiver who is coequal with thee both now 
and ever and world without end. Amen. 


And then he shall cover the bread and the chalice with a covering and shail bow 
to the tabot and the deacon shall bow to the presbyter and they shall bow both 
together. 


30 And the presbyter shall say in a low voice this prayer which ts S. Basil's 


Lord our God, who by reason of thine unspeakable love 
towards mankind didst sENpD thine oNLY SON INTO THE WORLD 
to bring back unto thee the lost sheep: we beseech thee, o our 
master, turn us not back as we draw nigh to this awful sacrifice 

35 without defilement and trusting NoT IN OUR OWN RIGHTEOUS- 
NESS BUT ON THY MERCY wherewith thou hast loved our race : 
we pray and beseech of thy goodness, o lover of man, that this 


The Liturgy of the Abyssinian Facobites 205 


mystery when thou hast prepared it for our salvation be not to 
us thy servants and all thy people for condemnation, but that it 
be profitable for the blotting out of our transgression and the 
forgiveness of our negligence. Glory and honour be to thine 
holy name both now and ever and world without end. Amen. 5 


And the presbyter that assisteth shall say the Absolution of the Son 


Lord Lord Jesus Christ the only Son, the Word of the Lord 
the Father, who hast broken off from us the bond of our sins 
through thy lifegiving and saving sufferings, who didst BREATHE 
upon the face of thine holy disciples and pure ministers SAYING !0 
TO THEM RECEIVE THE Hoty GHOST: WHATSOEVER men’s SINS 
YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 
SINS YE RETAIN THEY ARE RETAINED: thou therefore now, 

o Lord, hast vouchsafed unto thy pure ministers that do the 
priest’s office at all times in thine holy church that they should 15 
remit sin on earth, should bind and loose every bond of 
iniquity. Now again we pray and entreat of thy goodness, 
o lover of man, in the behalf of these thy servants my fathers 
and my brothers and my sisters and of me thy sinful and feeble 
servant and of them that bow their heads before thine holy 20 
altar: make plain for us the way of thy mercy, break and sever 
every bond of our sins, whether we have trespassed against 
thee wittingly or unwittingly or in deceit, whether in deed or in 
word or through faintheartedness, for thou knowest the feeble- 
ness of man. O good lover of man and lord of all creation, as 
grant us the forgiveness of our sins, bless us and purify us and 
free us and set us loose and loose all thy people and here he shall 
mention those lately departed, and fill us with the fear of thy name and 
stablish us to do thine holy will, o good: for thou art our God 
and our Saviour and to thee is fitting the glory and the praise 30 
with thy good heavenly Father and the Holy Ghost the life- 
giver who is coequal with thee both now and ever and world 
without end 

May thy servants who have ministered on this day, the 
presbyter benediction towards the presbyter, and the deacon benediction 35 
towards the deacons, and the priests benediction, and all the people and 
mine own neediness also, I thy poor servant benediction towards 


206 The Egyptian Rite 


himself be absolved out of the mouth of the holy Trinity the 
Father and the Son and the Holy Ghost and out of the mouth 
of the one holy catholic and apostolic church, and out of the 
mouth of the xv prophets and out of the mouth of the xij 
s apostles and out of the mouth of the lxxij disciples and out of 
the mouth of the divine and evangelist Mark the apostle and 
martyr and out of the mouth of the archpopes S. Severus 
and S. Dioscorus and S. John Chrysostom and S. Cyril and 
S. Gregory and S. Basil, out of the mouth of the cccxviij 
10 orthodox that assembled in Nicaea and the el in Constantinople 
and the cc in Ephesus and out of the mouth of the honoured 
father the archpope abba /okm and our blessed pope abba 
Sindda and out of the mouth of me also thy sinful and feeble 
servant. May they be absolved out of the mouth of our lady 
15 Mary parent of God, the new loom. For awful and full of 
glory is thy name, o holy Trinity, Father and Son and Holy 
Ghost, both now and ever and world without end. Amen. 


The deacon shall say 
For peaceable holiness we beseech, that the Lord make us 
20 peaceable by his own lovingkindness 
The people shall say at each pause 
Amen. Kiradlayésoin. Lord have mercy upon us 


For our faith we beseech, that the Lord would grant us to be 
wellpleasing, to keep the faith in purity 
25 For our congregation we beseech, that the Lord would keep us 
unto the end in the fellowship of the Holy Ghost 
For the patience of souls we beseech, that the Lord vouchsafe 
us the perfection of patience in all our tribulation 
For the holy prophets we beseech, that the Lord number us 
30 with them 
For the holy apostles we beseech, that the Lord grant us to 
be wellpleasing even as they were wellpleasing and 
apportion unto us a lot with them 
For the holy martyrs we beseech, that the Lord grant us to 
35 perfect the same conversation 
For our archpope abba Matthew and our blessed pope abba 
Sinoda we beseech, that the Lord grant them unto us long 


The Liturgy of the Abyssinian Facobites 207 


time, that with understanding they rightly speak the word 
of faith in purity without spot for that they are the guardians 
of the church 

For the presbyters we beseech, that the Lord never take from 
them the spirit of priesthood, the zeal and fear of him 5 
unto the end and that he vouchsafe them (the fruit of) 
their labour 

For the deacons we beseech, that the Lord grant them to run 
a perfect course and to draw nigh unto their work in 
holiness and that he remember their love 10 

For the subdeacons and the anagnosts and the singers we 
beseech, that the Lord grant them to perfect the zeal of 
their faith 

For the widows and the celibates we beseech, that the Lord 
hear their prayer and vouchsafe them abundantly in their 15 
hearts the grace of the Holy Ghost and accept their labour 

For the virgins we beseech, that the Lord grant them the crown 
of virginity and that they be unto the Lord children and 
daughters and that he accept their labour 

For the ascetics we beseech, that the Lord grant them to receive 20 
their reward through abstinence 

For the laity and faithful men we beseech, that the Lord grant 
them a share in the washing away of sin and seal them 
with the seal of sanctification 

For our king john we beseech, that the Lord vouchsafe him 25 
much peace in his days 

For the judges and those who are in authority we beseech, that 
the Lord give them wisdom and the fear of him 

For all the world we beseech, that the Lord prevent the thought 
thereof and put into the mind of all and each to desire that 30 
which is good and expedient 

For them that travel by sea or in the desert we beseech, that 
the Lord guide them with a merciful right hand 

For the excommunicate we beseech, that the Lord grant them 
patience and wholesome discipline and vouchsafe that their 35 
labour be perfected 

For the sad and sorrowful we beseech, that the Lord give them 
perfect consolation 


208 The Egyptian Rite 


For the hungry and thirsty we beseech, that the Lord give them 
their daily food 
For prisoners we beseech, that the Lord loose them from their 
bonds 
5 For captives we beseech, that the Lord restore them to their 
country in peace 
For those of the christian congregation who are fallen asleep 
we beseech, that the Lord vouchsafe them a place of rest 
For the sick and suffering we beseech, that the Lord heal them 
10 speedily and send upon them LOVINGKINDNESS AND MERCY 
For those of our fathers and our brothers and our sisters who 
have trespassed we beseech, that the Lord cherish not 
anger against them but grant them rest and relief from his 
wrath 
15 Forghe rains we beseech, that the Lord send rain on the place 
that needeth it 
For the waters of the rivers we beseech, that the Lord fill them 
with water of life unto due measure and limit 
For the fruit of the earth we beseech, that the Lord give to the 
20 earth her fruit for sowing and for harvest 
And all of us who ask and beseech in prayer may he clothe with 
the spirit of peace and vouchsafe us to draw nigh and ask 
the Lord that he hear and accept 
Let us therefore rise up in the Holy Ghost that we may have 
25 knowledge and grow in his grace and glory in his name 
and be BUILT UP UPON THE FOUNDATION OF THE PROPHETS 
AND APOSTLES 
Let us draw nigh and ask the Lord that he hear and accept our 
prayer 
30 For our thanksgiving we beseech, that the Lord write our 
petition IN THE BOOK OF LIFE and the eternal God 
remember us in the restingplace of saints in his own light 
For those of our brethren and sisters who lag behind we 
beseech, that the Lord grant them to have a fervent desire 
35 and turn away from them the bondage of this world and 
give them a good conscience and love and good hope 
For the sake of the body and blood of the Son of God so be it, 


so be it. 
And then the people shall stand up. 


The Liturgy of the Abyssinian Facobites 209 


(MASS OF THE CATECHUMENS) 
<THE CENSING) 


And the priest shall take grains of incense in his right hand and the censer in the 
left, and sf there be a pope present he shall bring unto him the incense and the censer 
to bless them, and 1f there be no pope present he shall bless them himself, making § 
mention of the current year of grace and of the beginning of night and day 
And the priest shall say this 
I pray and beseech thee, o Lord our God, as thou wast well- 
pleased with the offering of Abel thy beloved and the oblation 
of Enoch and of Noah and tKe incense of Aaron and Samuel 10 
and Zacharias: in like manger accept from us this incense as 
a sweetsmelling savour for the remission of our sins and forgive 
all thy people their trespass: for thou art merciful and to thee 
glory is fitting with thine only Son and the Holy Ghost @®th 
now and ever and world without end. Amen 15 
and then he shall cast the incense saying 
Blessed be the Lord the almighty Father 
The people shall say 
Amen 
The assistant shall say 20 


And blessed be the only Son our Lord Jesus Christ 
who was made man of Mary the holy virgin for our salvation 
The priest shall say 
And blessed be the Holy Ghost the Paraclete 

who strengtheneth us all as 


Glory and honour be to the Holy Trinity 
the Father and the Son and the Holy Ghost 
both now and ever and world without end. Amen 


I WILL OFFER UNTO THEE INCENSE WITH RAMS: ALL THY 
GARMENTS SMELL OF MYRRH ALOES AND CASSIA: LET MY 30 
PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE 

Yet again we offer unto thee this incense for the remission of 
my sins and the trespass of thy people 

For blessed and full of glory is thine holy name, Father and 
Son and Holy Ghost, both now and ever and world without 35 
end. Amen 

P 


210 The Egyptian Rite 


Lauds of the angels singing in the highest 
Halleluia to the Father: halleluia to the Son: 
halleluia to the Holy Ghost 
Worship we the Father: worship we the Son: 
5 worship we the Holy Ghost 
three in one and one in three 
Prayer of the Incense 
O eternal God, THE FIRST AND THE LAST, which hath neither 
beginning nor end, which is GREAT IN his COUNSEL and MIGHTY 
10 IN his work and righteous in his purpose and strong in his 
might, WHICH IS AND IS TO BE in all things; be with us in this 
hour and STAND IN THE MIDST OF us all and purify our hearts 
and sanctify our souls and our flesh and wash us from all our 
sins which we have done wittingly or unwittingly: grant us to 
15 offer before thee a reasonable oblation and an oblation of 
blessing, the which thou wilt make to ENTER IN WITHIN the 
inner chamber of THE VEIL, the holy of holies thy dwelling- 


place 
and here he shall compass the tadbot three times saying 


20 We pray thee, o Lord, and beseech thee that thou remember 
the one holy apostolic church which reacheth from one end of 


the world to the other 
The deacon shall say 


Pray for the peace of the church, one holy apostolic orthodox 


25 in the Lord 
The priest shall say 


Remember, o Lord, the honoured father our archpope abba 
Matthew and our blessed pope abba Sindd@ and all orthodox 
bishops presbyters and deacons, And sf he (the archpope) be entered into 

30 rest he shall say Rest, o Lord, the soul of our father the archpope 
abba WV and make him to dwell in the kingdom of heaven with 
the righteous: seat for us on his throne in his stead a Goop 
SHEPHERD and let us not be LIKE a flock HAVING NO SHEPHERD 
and let not the ravenous wolf make ravin of us nor alien folk 

35 that are contrary to us reproach us 

The deacon shall say 
Pray for our archpope abba Matthew and for our blessed pope 
abba Sindda and for all orthodox bishops presbyters and 
deacons 


The Liturgy of the Abyssinstan Facobites 211 


The priest shail say 
Remember, Lord, our congregation, bless them and make 
them to be neither separated nor estranged: make them an 
house of prayer, an house of purity and an house of blessing : 
vouchsafe it, Lord, unto us thy servants and to them that shall 5 
come after us, unto eternal days vouchsafe it 
The deacon shall say 
Pray for our congregation which is the keeping of us all 
| The priest shall say 
ARISE, Lorp my GoD, AND LET THINE ENEMIES BE SCATTERED 10 
AND LET ALL THEM THAT HATE thine holy and blessed name 
FLEE BEFORE THEE, but let thy people who do thy will be 
blessed with blessings THOUSAND THOUSANDS AND TEN THOUSAND 
TIMES TEN THOUSAND: through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 15 
both now and ever and world without end. Amen. 
The deacon shall say 
Stand up 
The people shall say 
Lord have mercy upon us 20 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say on every great day and on the first day of the week 25 
Worship we 
the people shall say 
the Father and the Son and the Holy Ghost three in one 
The priest shall say 
Peace be unto thee 30 
the people shall say 
holy church, dwellingplace of the godhead 
The priest shall say 
Pray for us 
the people shall say 35 
virgin Mary parent of God 
P 2 


212 The Egyptian Rite 


The priest shall say 
Thou art 
the people shall say 


THE GOLDEN CENSER which didst bear the live coal of fire. 

5 Blessed is he that receiveth out of the sanctuary him that 

forgiveth sin and blotteth out error, who is God’s Word that 

was made man of thee, who offered himself to his Father for 
incense and an ACCEPTABLE OFFERING 

We worship thee, Christ, with thy good heavenly Father and 

10 thine Holy Spirit the lifegiver, for thou didst come and save us. 


(THE LECTIONS) 
(1. Epistle of 8. Paul) 
The asststant shall say 

Lord of knowledge, declarer of wisdom who hast revealed to 
15 us what was hidden in the depth of darkness, giver of a word of 
gladness to them that proclaim the greatness of thy power: 
thou it was that after thy great goodness didst call Paul wHo 
WAS BEFORE A PERSECUTOR and didst make him a CHOSEN 
VESSEL and wast wellpleased with him that he should become 
20 an apostle and a PREACHER OF THE GOSPEL OF thy KINGDOM, 
a summoner thereunto, o Christ our God. Thou art a lover of 
man, o good: vouchsafe us a mind without distraction and 
a pure understanding that departeth not from thee, that we 
may both perceive and know how great is thine holy teaching 
28 which is now read to us out of him: and as he was like unto 
thee, o prince of life, so make us also meet to be like unto him 
in deed and in faith and to praise thine holy name and glory 
in thy precious cross at all times: for thine is the kingdom, the 
might, the majesty and the sovereignty, the honour and the 

30 glory world without end. Amen. 

The deacon shall say going forth 

Every one THAT LOVETH NOT oUR Lorp and our God and our 
Saviour Jesus Christ and believeth not in his birth of 
Mary the holy virgin, in the ®twofold® ark of the Holy 
35 Ghost, until HIS COMING again, as saith Paul, LET HIM BE 


ANATHEMA 
® or second. 


The Liturgy of the Abyssinian Facobites 213 


and then he shall read the Epistle of Paul 
{THIS KNOW ALSO THAT IN THE LAST DAYS ........ TO THE 
KNOWLEDGE OF THE TRUTH. 2 J#m. 1# 1-7}. 
And then the priest while censing shall say to the presbyter 
Accept me, o my father presbyter 5 
And he too shall answer him saying 


The Lord accept thine oblation and smell the savour of thine incense as he did 
accept the oblation of Melchizedek and the incense of Aaron and Zacharias. 


And after this he shall lay his hand upon the deacons and say the blessing of 
Paul: and then over the people he shall say 10 
The Lord bless 
And this, going round to the several doors 
Glory and honour to the holy Trinity the Father and the Son 
and the Holy Ghost both now and ever and world without end. 


Amen 15 
and then he shall say 


O Lord our God, who of old didst make the wall of Jericho 
to fall down by the hand of Joshua thy servant: in like sort 
now make the wall of the sin of these thy servants and thine 
handmaids to fall down by the hand of me thy servant 20 

and then turning back he shall offer incense upon the altar saying 

O accepter of penitence and remitter of sin, Jesus Christ, 
remit my sin and the sin of all thy people: accept the penitence 
of these thy servants and thine handmaids and make the light of 
thy grace to shine upon them for thine holy NAMe’s sake By 25 
WHICH We ARE CALLED: through whom to thee with him and 
the Holy Ghost be glory and dominion both now and ever and 
world without end. Amen. 

The deacon entering after the reading of Paul shall say 
The blessing of the Father and the bounty of the Son and the 30 
gift of the Holy Ghost who came down upon the apostles 
in the upper room of holy Sion, in like sort come down 
and be multiplied upon us. Amen 
The people shall say 

Holy apostle Paul, goodly messenger, healer of the sick, thou 35 
hast received the crown: pray and intercede for us: cause our 
souls to be saved in the multitude of his fovingkindness and his 

mercy for his holy name’s sake. 


214 The Egyptian Rite 


(2. The Catholic Epistle) 


The deacon shall say 
Stand up for prayer 
The people shall say 
P Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
10 The priest shall say 
O eternal God, THE FIRST AND THE LAST, which hath neither 
beginning nor end, he that is GREAT IN his COUNSEL and MIGHTY 
In his work and wise in his purpose, who is in all things: we 
pray thee, Lord, and beseech thee that thou be with us in this 
15 hour: make thy face to shine upon us and abide with us in the 
midst of us: purify our hearts and sanctify our souls and remit 
our sin which we have done with our will or without our will: 
make us, Lord, to offer unto thee a pure oblation, a reasonable 
offering and spiritual incense: let it enter into the holy temple 
20 of thine holiness: through thine only Son our Lord through 
whom to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 
The subdeacon going out shall say 


The word from the Epistle of {James} disciple and apostle of 
a; our Lord Jesus Christ. His prayer and his blessing be with 
us. Amen 


{Go TO Now, YE RICH MEN ......... UNTO THE COMING OF 
THE Lorp_  S. James v 1-7} 
and after reading when he goeth in he shall say 
30 O my brethren, LovE NOT THE WORLD NEITHER THE THINGS 
THAT ARE IN THE WORLD: FOR ALL THAT IS IN THE WORLD, 
THE LUST OF THE FLESH AND THE LUST OF THE EYES AND THE 
PRIDE OF LIFE, IS NOT OF THE FATHER BUT IS OF THE WORLD: 
AND THE WORLD PASSETH AWAY AND THE LUST THEREOF, for 
35 all is passing, BUT HE THAT DOETH THE goodpleasure or Gop 
ABIDETH FOR EVER 


The Liturgy of the Abyssinian Facosites 215 


The people shall say 
Holy consubstantial Trinity, preserve our congregation for 
thine holy elect disciples’ sake: comfort us in thy loving- 
kindness for thine holy name’s sake. 


(3. The Acts of the Apostles) 5 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 10 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say 


Our Lord and our God, thou it was that didst reveal to thine 15 
holy apostles the mystery of the glorious gospel of thy Messiah 
and didst give them the great and immeasurable crt that is oF 
thy GRAcE and didst send them to proclaim in all the ends of the 
world the inscrutable riches of thy grace through thy mercy : 
we pray thee also and beseech thee, our Lord and our God, 20 
that thou wouldest make us meet for AN INHERITANCE and A POR- 
TION with them that we may walk in their ways and follow 
in their footsteps: and vouchsafe us at all times to imitate them 
and to continue in their love and to have fellowship with them 
in their Jabour in godliness: and do thou keep thine holy 2. 
church benediction which thou hast founded by their means and 
bless benediction the sheep of thy flock and increase this viNE 
benediction Which thou hast PLANTED with THY RIGHT HAND: 
through Jesus Christ our Lord through whom to thee with him 
and with the Holy Ghost be glory and dominion both now and 30 
ever and world without end. Amen. 

The assistant presbyter shall say 


A pure fountain which is from the pure fountains of the law, 
to wit the history of the Acts of the pure Apostles. The 
blessing of their prayer be with us. Amen 35 


216 The Egyptian Rite 


‘Now AS SOON AS IT WAS DAY...... GREW AND MULTIPLIED 


Acts xis 18-24} 
and after reading he shall say 


Full and great and exalted is the word of the Lord and it 
5 hath increased in his holy church and many are they that 
believe in our Lord Jesus Christ to whom be glory world 
without end. Amen 
The people shall say 
Hoy HOLY HOLY art thou, God the Father almighty 
10 Hoy HOLY HOLY art thou, only Son 
which art the living Word of the Father 
Hoty HOLY HOLY art thou, Holy Ghost 
which knowest all things. 


. (The Incense and the Trisagion) 
15 And then the priest shall cast the incense saying 
Glory and honour be to the holy Trinity the Father and the 
Son and the Holy Ghost both now and ever and world without 
end. Amen 
and then the priest shall say this prayer following, standing before the altar 
20 Lord our God who didst accept the sacrifice of our father 
Abraham and in the stead of Isaac didst prepare and send 
down to him a ram for his ransom: even so, o our Lord, 
accept from us our oblation and this savour of our incense 
and send unto us from on high in recompense thereof the 
zs riches of thy lovingkindness and thy mercy that we may 
become pure from all illsavour of our sins and make us meet 
to minister before thy glorious purity, o lover of man, IN 
RIGHTEOUSNESS AND IN PURITY all the days of our life in joy 
and in rejoicing 
30 and then he shall say 
We pray thee, o Lord, and beseech thee that thou remember 
as before (pp. 210 sq.) 
The priest shall say 
Hail, o thou of whom we ask salvation, o holy praiseful ever- 
35 virgin parent of God, mother of Christ: offer up our prayer on 
high to thy beloved Son that he forgive us our sins 
Hail, o thou who barest for us the very light of righteousness, 
even Christ our God: o virgin pure, plead for us unto our Lord 
that he show mercy unto our souls and forgive us our sins 


The Liturgy of the Abyssinian Facobites 217 


Hail, o virgin pure, Mary holy parent of God, very pleader 
for the race of mankind, plead for us before Christ thy Son, that 
he vouchsafe us remission of our sins 

Hail, o virgin pure, very queen: hail, o pride of our kind: 
hail, o thou that barest for us Emmanuel: we pray thee that 5 
thou remember us, 0 very mediatress, before our Lord Jesus 
that he forgive us our sins. 

And then the priests shall go forth outside of the veil and shall chant saying 


This is the time of blessing, this is the time of choice incense, 
the time of the praise of our Saviour, lover of man, Christ. 10 
The incense is Mary: the incense is he who was in her womb 
which is fragrant: the incense is he whom she bare: he came 
and saved us, the fragrant ointment Jesus Christ. O come let 
us worship him and keep his commandments that he forgive us 
our sins 

To Michael was given mercy, and gladtidings to Gabriel 
and a heavenly gift to Mary virgin. To David was given 
understanding, and wisdom to Solomon and an horn of 
oil to Samuel, for he was the anointer of kings. To our 
father Peter were given the keys, and virginity to John 20 
and apostleship to our father Paul, for he was the light 
of the church 

The fragrant ointment is Mary: for he that was in her womb, 
who is more fragrant than all incense, came and was made flesh 
of her. In Mary virgin pure the Father was wellpleased and 25 
he decked her for a tabernacle for the habitation of his well- 
beloved Son 

To Moses was given the law, and the priesthood to 
Aaron: to Zacharias the priest was given the choice 
incense. They made the tabernacle of the testimony 30 
according to the word of the Lord and Aaron the priest in 
the midst thereof made the choice incense to go up 

The seraphin worship him and the cherubin glorify him: 
they cry saying Holy HOLY HOLY Is THE LoRD among the 
thousands and praised among the tens of thousands 38 

Thou art the incense, o our Saviour, for thou didst come 
and save us 


15 


Have mercy upon us, o Lord. 


218 The Egyptran Rite 


In the tone of ardray 


Hoty God, HoLy mighty, HoLy living immortal 
*(who was born of Mary the holy virgin, 
have mercy upon us, o Lord 
Hoty God, HoLy mighty, HoLy living immortal 
who was baptized in Jordan and was hung on the 
tree of the cross, 
have mercy upon us, o Lord 
Hoty God, Hoty mighty, HoLy living immortal 
iS who rose from the dead the third day, 
ascended with glory into heaven and sat down at the right 
hand of his Father, 
shall come again with glory to judge the quick and the dead, 
have mercy upon us, 6 Lord 
15 Glory be to the Father, glory be to the Son, 
glory be to the Holy Ghost 
both now and ever and world without end 
Amen and amen: so be it, so be it] *. 


And after finishing this they shall say 
20 O holy Trinity, pity us: o holy Trinity, spare us: 
o holy Trinity, have mercy upon us. 
The priest shall say 
Hai., o Mary, FULL OF GRACE 
the people shall say 
25 THE LorpD IS WITH THEE 
The priest shall say 
BLESSED ART THOU AMONG WOMEN 
the people shall say 
AND BLESSED IS THE FRUIT OF THY WOMB 
30 The priest shall say 
Pray and intercede for us with thy beloved Son 
the people shall say 
that he forgive us our sins. 
And then he shall bless the chanting priests each in his turn, 


& unto the end thereof A. 


The Liturgy of the Abyssinian Facobttes 219 


The priest shall say 


Glory and honour to the holy Trinity, the Father and the 
Son and the Holy Ghost, now and ever and world without end. 


(4. The Gospel) 
The deacon shall say 5 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 10 
The people shall say 
With thy spirit 
The priest shall say 
Lord Lord Jesus Christ our God, who saidst to thine holy 
disciples and thy pure apostles MANY PROPHETS AND 15 
RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE 
SEE AND HAVE NOT SEEN THEM and have desired TO HEAR THE 
THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM: AND 
BLESSED ARE YOUR EYES that have SEEN AND YOUR EARS that 
have HEARD: like them do thou make us also meet to hear 20 
and to do the word of thine holy gospel through the prayer 
of the saints 
The deacon shall say 
Pray on account of the holy Gospel 
The priest shall say 25 
Remember again, Lord, them that have bidden us to remem- 
ber them in the time of our prayer and our supplication 
wherewith we make request of thee, o Lord our God. Give 
rest to them that have fallen asleep before us: heal speedily 
them that are sick: for thou art the life of us all and the hope 30 
of us all and the deliverer of us all and the raiser up of us all 
and to thee we send thanksgiving unto highest heaven world 
without end. 


The deacon shall speak before the Gospel signifying what he ts going to proclaim 
on the several days. 35 


The priest shall cast the incense once as before and after that he shall say 
this following 
And the Lord most high BLEss us all and sanctify us witH 


220 The Egyptian Rite 


ALL SPIRITUAL BLESSING and make our entry into his holy 
church to be joined with (the entry of) his holy angels who 
chant unto him with fear and with trembling and glorify him at 
all times and all hours world without end 


5 <And then the priest shall compass the tabdt once with the taper before him and the 
Gospel behind him and making the sign of the cross with the censer towards the 
Gospel he shall say 


Blessed be the Lord the Father almighty 
The assistant shall say 
10 Give thanks unto the Father 
The priest shall say 
And blessed be the only Son our Lord Jesus Christ 
The assistant shall say 
Give thanks unto the Son 
15 The priest shall say 
And blessed be the Holy Ghost the Paraclete 
The assistant shall say 


Give thanks unto the Holy Ghost. 


The deacon shall say 

20 Stand up and hearken to the holy Gospel, the message of 
our Lord and our Saviour Jesus Christ 

The priest shall say 

The holy Gospel which {Luke} preached, the word of the 
Son of God 

The people shall say 
Glory be to thee, Christ my Lord and my God, at all times 
8(O MAGNIFY THE LorD ouR GOD AND FALL DOWN BEFORE 
HIS FOOTSTOOL: FOR HE IS HOLY Ps. xcex 5} 


2 


“an 


The assistant priest shall say in a low vosce 
30 QO FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS 
indeed, receive our prayer and our supplication and our 


* The proper is given in the Lectionary. The Liturgy has: SiNG WE MERRILY 
UNTO GOD OUR STRENGTH: MAKE A CHEERFUL NOISE UNTO THE GoD OF JACOB. 
TAKE THE PSALM, BRING HITHER THE TABRET: THE MERRY HARP WITH THE 
Lute. In Lent [instead of Sing we merrily D E] In the gospel thou hast shown 
us the way and in the prophets thou hast comforted us. O thou who hast 
brought us nigh unto thyself, glory be tothee. [And they shall kiss the Gospel 
by their several ranks E}. 


The Liturgy of the Abyssinian Facohttes 221 


humility and our penitence and our confession toward thine 
ark and thine holy altar heavenly stainless and spotless : make 
us meet to hear the word of thine holy gospel and to keep thy 
commandments and thy testimony, and bless us that we may 
bear fruit, for one thirtyfold and sixtyfold and an hundredfold 5 
Remember, Lord, the sick of thy people: visit them in thy 
lovingkindness and heal them. Remember, Lord, our fathers 
and our brethren who are gone to sojourn abroad: bring them 
back to their dwellingplace in safety and peace. Remember, 
Lord, the downcoming of the rains and the waters of the to 
rivers: bless them. Remember, Lord, the seed and the fruit 
of the fields: make them abundant. Remember, Lord, the 
sweetness of the airs and the fruits of the earth: bless them. 
Remember, Lord, the safety of man and of beast. Remember, 
Lord, the safety of thine own holy church and of all orthodox '5 
cities and countries. Remember, Lord, our king John lover of 
God and keep him in peace and health. Remember, Lord, our 
fathers and our brethren who have fallen asleep and are gone 
to their rest in the orthodox faith: give them rest. Remember, 
Lord, them that have presented unto thee this incense and 20 
oblation *and those also for whom >they® offered and those 
who ‘brought¢ it from them: grant them all the recompense in 
heaven and comfort them after all tribulation. Remember, 
Lord, all captives and bring them again in peace to their cities. 
Remember, Lord, thy poor servants who are in _ torment. 25 
Remember, Lord, the afflicted and distressed. Remember, 
Lord, the catechumens of thy people and teach them and 
stablish them in the right faith: banish from their heart all 
remains of idolatry: stablish in their heart thy law and the 
fear of thee, thy commandment and thy righteousness and 3° 
thine ordinance: grant them to KNOW THE CERTAINTY OF THE 
word WHEREIN THEY HAVE BEEN INSTRUCTED and when they 
have been instructed make them all meet for the new birth 
and for the remission of their sin and prepare them to be an 
ark for thine Holy Spirit: through the grace and lovingkind- 35 
ness of thine only Son, lover of man, our Lord and our God 


® —and those also for whom they offered D. 
> they E: 1 AB. ¢ DE: corrupt in AB. 


2.22 | The Egyptian Rite 


and our Saviour Jesus Christ, through whom to thee with him 
and with the Holy Ghost the lifegiver who is coequal with thee 
in godhead *glory and honour and majesty are fitting* both 
now and ever and world without end. Amen. 


5 The priest that reads the Gospel shall say 
Bless, Lord, through the Gospel of {Luke} the disciple and 
apostle of our Lord Jesus Christ the Son of the living God: 
to him be glory continually world without end. Amen 
and then the priest shall read the Gospel 
1o {THE SAME DAY THERE CAME,..... AGAIN TO THESE THINGS 
S. Luke xsit 31:-x1v 6} 
When the Gospel ts read the priest shall say at the end of each Gospel 
distinguishing the several Gospels 
Luke's IT IS EASIER FOR HEAVEN AND EARTH TO PASS THAN 
15 FOR ONE TITTLE OF THE LAW and the prophets To FAIL, said 
the Lord to his disciples > 
The people shall say at each Gospel in tone as follows 
Luke's WHO IS LIKE UNTO THEE,‘0 LORD, AMONG THE GODS? 
Thou it is that DOEST WONDERS: thou didst sHow thy POWER 
20 UNTO thy PEOPLE and didst save thy people with thine arm: 
thou wentest into hades and broughtest up thence them that were 
in captivity and didst desire us again to be set free, for thou 
didst come and save us. For this cause we glorify thee saying 
Blessed art thou, our Lord Jesus Christ, for thou didst come 
a5 and save us °, 


The deacon shall say 
Go forth, ye catechumens. 


* CE: wanting in ABD. 

b The forms for the other Gospels are given in the text thus: Matthew's 
HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY, 
said the Lord to his disciples. Mark's HE THAT HATH EARS TO HEAR LET HIM 
HEAR. John's HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE. 

¢ The responses for the other Gospels are: Matthew’s We believe in the very 
Father and we believe in the very Son and we believe in the very Holy Ghost: 
we verily believe in their Trinity. Mark's And they, the cherubin and seraphin, 
offer up glory to him saying Hoty Hoty Hoty art thou, Lord, the Father and 
the Son and the Holy Ghost. John’s IN THE BEGINNING WAS THE WORD: THE 
Worp was the Word of Gop: tHE WorD WAS MADE FLESH AND DWELT AMONG 
US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLYBEGOTTEN OF HIS 
FATHER : the living Word of the Father and the lifegiving Word, the Word of 
God, rose again and his flesh was not corrupted. 


The Liturgy of the Abyssinian Facobites 223 


(MASS OF THE FAITHFUL) 


(THE PRAYERS) 
(The deacon) 
Stand up for prayer 
The people shall say 5 
Lord have mercy upon us 
The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit Io 
The priest shall say 
Again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ. We ask and entreat of 
thy goodness, o lover of man: remember, Lord, the peace of 
the church holy one apostolic which reacheth from one end 15 
of the world to the other 
The deacon shall say 


Pray for the peace of the one holy apostolic church orthodox 
in the Lord 

The priest shall say 20 
All the people and all the flocks bless thou: the peace that is 
from heaven send thou into the hearts of us all and the peace 
of our life vouchsafe us therein. Vouchsafe peace to our king 
John, to his palace and to his armies and to his princes and to 
his nobles and to the multitude of our neighbours at home and a5 
abroad : adorn them with all peace. O KING OF PEACE, GIVE US 
PEACE FOR THOU HAST GIVEN US ALL THINGS: POSSESS US, 
o Lorp, and requite us, FOR BESIDE THEE WE KNOW NONE 
OTHER : WE MAKE MENTION OF THINE holy NAME and call upon 
it that our soul may live through the Holy Ghost and that the 30 
death of sin have not dominion over us thy servants and all 
ny a The people shall say 

Kiralayéso6n. 
The deacon shall say 35 
Stand up for prayer 


224 The Egyptian Rite 


The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
§ The people shall say 
With thy spirit 
The priest shall say 
And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ for the blessed pope 
10 abba Matthew that he truly preserve him to us for many years 
and in peaceful days to fulfil the office of the priesthood which 
thcu hast committed unto him. The Lord our God who is rich 
in grace vouchsafe it 
The deacon shali say 
15 Pray for our archpope abba Matthew lord archbishop of the 
great city of Alexandria and for the head of the city of our 
fathers the blessed pope abba Sindda and all orthodox 
bishops presbyters and deacons 
The priest shall say 
20 Lord our God who art almighty, we pray and beseech thee for 
our blessed pope abba Sidda@ that thou truly preserve him for 
many years in peaceful days fulfilling the office of the priest- 
hood which thou hast committed unto him, with all orthodox 
bishops presbyters and deacons and with all the entire congre- 
25 gation of the one holy catholic church: and the prayer also 
which he shall make on our behalf and on behalf of all thy 
people do thou accept: open to him the treasurehouse of thy 
blessing. Furthermore vouchsafe him abundantly the grace of 
the Holy Ghost: pour upon him from heaven thy blessing that 
30 he may bless thy people: and all his enemies visible and 
invisible do thou subdue and BRUISE UNDER his FEET SHORTLY : 
but himself do thou still preserve unto us, unto thine holy church, 
in thy priesthood: through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 
35 both now and ever and world without end. Amen. 
The deacon shall say 


Stand up for prayer 


The Liturgy of the Abyssinian Facobites 225 


The people shail say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 5 
With thy spirit 
The priest shall say 
And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ: we pray and implore 
of thy goodness, o lover of man: remember, Lord, our congre- 10 
gation: bless thou them 
blessing with the figure of the sign of the cross 
The deacon shall say* 
Pray for this holy church and our congregation therein 
The priest shall say 15 
and make them to be to thee without hindrance and without 
intermission doing thine holy and blessed will: an house 
of prayer, an house of purity and an house of blessing 
vouchsafe, Lord, unto us thy servants, and to them that 
shall come after us unto eternal days vouchsafe it. And the 20 
priest shall cense the altar saying ARISE, LoRD my GoD, AND LET 
THINE ENEMIES BE SCATTERED AND LET all THEM THAT HATE 
thine holy and blessed name FLEE BEFORE THEE: while speaking he 
shall sign with the censer over the people and bow three times but let thy 
people be blessed with blessings a thousand thousand and ten 25 
thousand times ten thousand: through the grace and loving- 
kindness of the lover of man thine only Son our Lord and our 
God and our Saviour Jesus Christ through whom to thee with 
him and with the Holy Ghost be glory and dominion both now 
and ever and world without end. Amen. 3? 


(THE CREED) 
The deacon shall say 
Speak we all in the wisdom of the Lord 
Answer ye the prayer of faith 


® End of f. 43: the next folio (from here to p. 226 1.34) is misplaced and 
bound up as f.52 in A. 


Q 


226 The Egyptian Rite 


The people shall say 


We believe in one God the Lord the Father almighty, maker 
of the heavens and the earth, the visible and the invisible. 
And we believe in one Lord Jesus Christ the only Son of the 

5 Father, who was with him BEFORE THE WORLD WAS CREATED, 
light of light, God of very God, begotten not made, equal with the 
Father in his godhead: by whom all things were made but 
WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor 
in earth: who for us men and for our salvation came down 

10 from heaven and was incarnate of the Holy Ghost and of Mary, 
of the holy virgin : he was made man and was crucified for us 
in the days of Pontius Pilate, he suffered and died and was 
buried and rose again from the dead the third day, as it is 
written in the holy scriptures: he ascended with glory into the 

15 heavens and sat down on the right hand of his Father: he shall 
come again with glory to judge the quick and the dead and of 
his kingdom there shall be no end. And we believe in the 
Holy Ghost the Lord, the giver of life, who proceedeth from 
the Father: we worship and glorify him with the Father and 

ao the Son: who spake by the prophets. And we believe in one 
holy church catholic apostolic and we believe in one baptism 
for the remission of sin and we look for the resurrection of the 
dead and the life to come world without end. Amen. 


(THE LAVATORY) 
35 And then he shall take away the covering of the paten with his hand. 
And then the priest shall wash. 
And after washing he shall say the following while he sprinkles water with the 


moisture of his hand turning his face to the west 

If there be any who is pure let him receive of the host and 
30 whoso is not pure let him not receive, that he be not consumed 
in the fire of the godhead, whoso hath revenge in his heart and 
whoso hath an alien mind by reason of unchastity. I AM PURE 
FROM THE BLOOD OF you ALL and from your sacrilege against 
the body and blood of Christ: I have nought to do with your 
35 reception thereof: I am pure of your error, and your sin will 

return upon your own head if ye receive not in purity. 


The Liturgy of the Abyssinian Facobites 227 


(THE KISS OF PEACE) 
The deacon shail say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us § 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say the prayer of the Kiss, of Basil 10 
Lorp great eternal, which FORMEDST MAN INCORRUPT, thou 
didst abolish death, that CAME at first INTO THE WORLD THROUGH 
ENVY OF Satan, by the advent of thy living Son our Lord and 
our God and our Saviour Jesus Christ and didst fill all the 
earth with thy peace which is from heaven, wherein the armies 15 
of heaven glorify thee saying 
GLory To Gop IN HEAVEN AND ON EARTH PEACE, HIS 
GOODWILL TOWARDS man 
The people shall say tn Itke manner: the priest shall say 
O Lord, in thy goodwill fill our hearts and purify us from all 2° 
filthiness and from all *lasciviousness® and from all revenge and 
envy and from all wrongdoing and from the remembrance of ill 
which clothes with death. Make us all meet to SALUTE ONE 
ANOTHER WITH AN HOLY KISS 
The deacon shail say 25 
Pray for perfect peace and love 
SALUTE ONE ANOTHER WITH AN HOLY KISS 
The people shall say 
Christ our God, make us meet TO SALUTE ONE ANOTHER WITH 
AN HOLY KISS 3° 
The priest shall say 
and to partake without condemnation of thine holy immortal 
heavenly gift: through Jesus Christ our Lord through whom 
to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 35 


® DE: corrupt in AB. 
Q 2 


10 


The Egyptian Rete 


(ANAPHORA) 


(THE THANKSGIVING) 
The priest shall say 
Tue LorpD BE WITH YOU ALL 
The people shall say 
WITH THY SPIRIT 
The priest shall say 
Give ye thanks unto our God 
The people shall say 
It is right, it is MEET 
The priest shall say 
Lift up your hearts 
The people shall say 
We lift them up unto the Lord our God 
The Kedd&sé of the Apostles 
The priest shall say 


WE GIVE THEE THANKS, 0 Lorp, in thy BELOVED Son the 


Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us, 
thy Son the saviour and REDEEMER, THE ANGEL OF thy COUNSEL, 


20 who is the Word from thee and THROUGH WHOM thou MADEST 


25 


392 


35 


For 


all things by thy will. 


(THE INTERCESSION ) 

The deacon shall say 
the sake of our blessed and holy archpope abba Matthew 
and the blessed pope abba Sindda while they yet give thee 
thanks in their prayer and in their supplication : Stephen 
the protomartyr, Zacharias the priest and John the baptist, 
and for the sake of all the saints and martyrs who have 
gained their rest in the faith: Matthew and Mark, Luke 
and John, the iv evangelists: Mary the parent of God: 
hear us. For the sake of Peter and Andrew, James and 
John, Philip and Bartholomew, Thomas and Matthew, 
Thaddaeus and Nathanael and James the son of Alphaeus 
and Matthias, the xij apostles: and James the apostle, 
the brother of our Lord, the bishop of Jerusalem: Paul 


The Liturgy of the Abyssinian Facobttes 229 


Timothy Silas and Barnabas, Titus Philemon Clement, 
the Ixxij disciples, the d companions, the cccxviij orthodox : 
the prayers of them all come unto us# 
And remember thou the catholic apostolic church in peace, 
which was made by the precious blood of Christ 5 
Remember thou all archpopes popes bishops presbyters and 
deacons and all christian people. 


The assistant presbyter shall say the prayer of benediction 

O holy Trinity, Father and Son and Holy Ghost, bless thou 
benediction thy people, christians beloved, with blessings heavenly 10 
and earthly, and send upon us the grace of the Holy Ghost and 
make the doors of thine holy church open unto us in mercy and 
in faithfulness. Perfect unto us the faith of the Trinity unto 
our last breath 

O my master Jesus Christ, visit the sick of thy people: 15 
heal them 

And guide our fathers and our brethren who have gone forth 
and are travelling abroad: bring them back to their dwelling- 
place in peace and in health 

Benediction Bless the airs of heaven and the rains and the fruits 20 
of the earth of this year according to thy grace, and make joy 
and gladness perpetual on the face of the earth and stablish 
for us thy peace 

Turn the heart of mighty kings to deal kindly with us alway. 
Give favour to the elders of the church that are gathered in 25 
thine holy church, to all, to each by their several names, in 
the presence of powerful kings: lift them up 

Rest the souls of our fathers and our brothers and our sisters 
that have fallen asleep and gained their rest in the faith of 
Christ: rest them 32 

And bless benediction them that occupy themselves with the 
incense and the oblation and the wine and the oil and the 
chrism and the veils and the books of the lessons and the 
vessels of the sanctuary, that Christ our God bring them to 
the heavenly Jerusalem 35 

And all them that are assembled with us to entreat for 


a +and with them do thou visit us B. 


230 The Egyptian Rite 


mercy: Christ our God be propitious unto them: and all them 
that give alms before thine awful throne, receive them 
Lift up every straitened soul, them that are bound in chains 
and them that are in exile and captivity and them that are held 
5 in bitter bondage: our God, deliver them in the greatness of 
thy mercy 
And all them that have entrusted it to us to remember them: 
Christ our God, remember them in thine heavenly kingdom. 
O Lord, SAVE THY PEOPLE AND BLESS THINE HERITAGE : benediction 
lo GOVERN THEM AND LIFT THEM UP FOR EVER and ever and keep 
them in the right faith, in glory and honour all the days of their 
life, and endue them with love that is exalted above all under- 
standing and above all wisdom 
By the intercession and by the supplication which the lady 
15 of us all, thy parent the holy and immaculate Mary, maketh 
on our behalf, and by the iv great luminaries, *holy Michael 
and Gabriel, Raphael and Suriel, and by the iv incorporeal 
creatures, the xx and iv priests of heaven, and our fathers 
of exalted memory, Abraham Isaac and Jacob, and S. John 
ao the baptist, and the cxliv thousand holy babes, and our fathers 
the elders, the apostles, and S. Mark the evangelist, the Ixxij 
disciples, the vij holy children, and S. Stephen the head of 
deacons and first martyr, and S. George and S. Theodore and 
S. Mercury and S. Basilides and S. Claudius and S. Mennas 
as and S. Manadeléwos and S. Philotheus and S. Cyriac and all 
martyrs, and holy abba Nob virgin and martyr, singular valiant 
and courting the battle, and my lord the great and righteous 
father abba Antony and our holy fathers the iij Macarii and our 
father abba Besdi and our father abba John Kama and our 
30 father abba Pachomius and our father abba Barsiimas and our 
father abba Sindda and our father abba Besneda and the 
righteous abba Bila, and our holy Roman fathers Maximus 
and Demetrius, and the strong and holy abba Moses, the 
xl and ix martyrs and all them that wear the cross, righteous 
35 and good, and the angel of this blessed day: their blessing 
and the grace of their help be with us world without end 
O peaceful king of peace Jesus Christ, thy peace give us and 


a —holy B. 


The Liturgy of the Abyssinian Facobittes 231 


confirm unto us thy peace and forgive us our sins and make us 
worthy that we may go out and come in in peace. 


(THE THANKSGIVING CONTINUED) 
The priest shall say* 
And for these and for them all, rest their soul and be propi- 
tious unto them, thou who sentest thy Son from heaven into 


the bosom of the virgin 
The deacon shail say 


Ye that sit, stand up 

The priest shall say 
He was carried in the womb, wAs MADE FLESH and his birth was 
revealed oF THE Hoty Guost. Unto thee, before whom sTanpD 
THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOU- 
SAND and the holy angels and archangels and thine honourable 
creatures that have six wings, the seraphin and cherubin 

The deacon shail say 

Look to the east 

The priest shall say 
WITH Two of their wings THEY COVER THEIR FACE, WITH 
Two of their wings THEY COVER THEIR FEET, AND WITH TWO 
wings THEY FLY from end to ends of the world 

The deacon shall say 

Give we heed 

The priest shall say 
Continually therefore as they all hallow thee and praise, with 
all them that hallow thee and praise thee, receive our hallowing 
also which we utter unto thee: Hoty Hoty Hoty LorpD oF 
SABAOTH: the heavens and THE EARTH are wholly FuLt of 
THE HOLINESS OF thy GLORY 

The deacon shall say 

Answer ye 
The people shall say 
Hoty HOLY HoLy LorD oF SABAOTH 
the heavens and THE EARTH are wholly FULL of THE 
HOLINESS OF thy GLORY 


® +1 @ loud tone D. 


5 


10 


= 
FS) 


20 


35 


30 


35 


232 The Egyptian Rite 


And here the priest shall sign first over himself and again over the people 
and then also over the ministers 
Truly the heavens and EARTH are FULL OF THE HOLINESS 
OF THY GLORY in our Lord and our God and our Saviour 
5 Jesus Christ thine holy Son. He came and was born of the 
virgin, that he might fulfil thy will and make a people for thee. 
Here the censing. He stretched out his hands to the passion, 
suffering to save the sufferers that trust in thee: who was 
delivered of his own will to the passion that he might aBoLisH 
10 DEATH and burst the bond of Satan and trample on hades, 
lead forth the saints, establish a covenant and make known 
his resurrection. IN THE SAME NIGHT IN WHICH they BETRAYED 
him HE TOOK BREAD 
here he shall take it: the people shall say 
1s We believe that this is true: we believe 
the priest shall say 
in his hands holy and blessed that were without spot: he 
looked up TO HEAVEN toward thee his Father benediction, HE 
GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND 
20 GAVE IT TO HIS DISCIPLES he shall break if AND SAID UNTO THEM 
TAKE, EAT: pomting THIS bread he shall bow himself IS MY BODY 
pointing WHICH IS broken FoR you for forgiveness of sin 
The people shall say 


Amen amen amen: we believe and confess: we praise thee, 

25 our Lord and our God. This is true: we believe 
The priest shall say 

AND LIKEWISE he shail bless ALSO THE CUP, GIVING THANKS benediction, 

he blessed it benediction, and hallowed it AND GAVE IT To his 

disciples AND SAID UNTO THEM Take, DRINK pointing THIS CUP: 
30 MY BLOOD pointing IT IS he shall shake st, WHICH IS SHED for you 

FOR THE remission OF SIN 


The people shall say 
Amen amen amen 
The priest shall say 
33 And as often as YE Do this MAKE YE MEMORIAL of ME 
The people shall say 


We sHow thy peatu, Lorn, and thine holy resurrection: we 


The Liturgy of the Abyssinian Facobites 233 


believe thine ascension: we praise thee and confess thee: we 
supplicate thee and confess thee, o Lord our God. 
(THE INVOCATION ) 
The priest shall say 
Now also, Lord, remembering his death and his resurrection, 5 

we confess thee and offer unto thee this bread pointing and this 
cup, giving thanks unto thee: and thereby thou hast made us 
meet to stand before thee and do thee priestly service. We pray 
thee, Lord, and beseech thee that thou wouldest send the Holy 
Ghost .and power upon this bread posting, and over this cup 10 
pointing 

The people shall say 
Amen: Lord have mercy upon us, Lord have mercy upon us, 

Lord be propitious unto us 


The priest shall say 
May he make it he shall bless the bread and the cup three times each the 
body and blood of our Lord and our Saviour Jesus Christ for 
ever and ever 


uy) 


The deacon shall say 


With all the heart we beseech the Lord our God that he vouch: 20 
safe unto us the good communion of the Holy Ghost 


The people shall say 


As it was, is and shall be unto generations of generations 
world without end 
He signs the body with the blood 


Give it together unto all them that take of it, that it be unto 
them for sanctification and for fulfilling with the Holy Ghost 
and for confirming true faith that they may hallow and praise 
thee and thy beloved Son Jesus Christ world without end. 
Grant us to be united in thine Holy Spirit and heal us by 30 
this presphora that we may live in thee for ever world with- 
out end 


25 


The people shall say 

Amen: grant us 

The priest shall say 33 
BLESSED BE THE NAME OF THE LorD and BLESSED BE HE 


234 The Egyptian Rtte 


THAT COMETH IN THE NAME OF THE LorpD and let the name 
of his glory be blessed. So be it: so be it 
Send the grace of the Holy Ghost upon us 
The people shall say *in like manner*. 


5 (THE LORD’S PRAYER) 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
10 The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit 
The priest shall say the prayer of the Fraction 
15 And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 
blessing of this holy mystery, to grant us confirmation and not 
to condemn any of us but to make meet all that partake of the 
reception of the holy mystery of the body and blood of Christ 
20 the almighty Lord our God 
The deacon shall say 


Pray ye 
The people shall say 

Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 

25 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY OUR DAILY BREAD AND 
FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION 
BUT DELIVER US AND RESCUE US FROM ALL EVIL: FOR THINE 
30 IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND 


EVER b 
© The priest shall say 


Lord almighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ: 


* Send B. b +Amen B. 
© — The priest..... Amen C, 4 +our God B. 


The Liturgy of the Abyssinian Facobites 235 


through whom to thee with him and with the Holy Ghost be 

glory and dominion both now and ever and world without 

end. Amen 

The * people* shall say 

bThe hosts of the angels of the Saviour of the world stand 5 
before the Saviour of the world and encompass the Saviour 

of the world, even the body and blood of the Saviour of the 

world. And let us come before the face of the Saviour of 

the world. In the faith of him give we thanks to Christ.> 


(THE INCLINATION) 10 
The deacon shall say 
Standing bow down your head the while 
The priest shall say 
Lord eternal which knowest what is hidden and what is 
manifest, before thee thy people have bowed down their head 1; 
and unto thee have subdued the hardness of heart and flesh: 
behold FROM HEAVEN THY DWELLINGPLACE: bless them, men 
and women: INCLINE THINE EAR TO them AND HEARKEN UNTO 
their PRAYER: stablish them WITH THE STRENGTH oF thy 
RIGHT HAND, protect and succour them from evil affliction: 20 
be a guardian both to our body and to our soul and INCREASE 
to them, both men and women, thy FAITH and the fear of thy 
name through thine only Son world without end. 
The deacon shall say 
Worship the Lord with fear 25 
The people shall say 
Before thee, Lord, we worship and thee we glorify 
The priest shall say the prayer of Penstence 
Lord almighty, it is thou that healest our soul and our body 
and our spirit, because thou saidst by the word of thine only 30 
Son our Lord and our God and our Saviour Jesus Christ 
which thou spakest unto our father Peter THou ART A ROCK 
* assistant priest C D E. 
> E repeats this 18 times, generally with a varied ending. D has: The hosts 
of the angels of the Saviour of the world, io io io, stand before the Saviour of 
the world. The people shall say And encompass the Saviour of the world, 
io io io, even the body and blood of the Saviour of the world. The priest shall 


say Let us come before the face of the Saviour of the world, io io io: in the 
faith of him the apostles followed his steps. 


236 The Egyptian Rite 


AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND 
THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT: AND 
UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM: WHAT 
THOU HAST BOUND ON EARTH SHALL BE BOUND IN HEAVEN 
5 AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED 
IN HEAVEN: let all thy servants and thine handmaids according 
to their several names be loosed and absolved, whether they 
have wrought wittingly or unwittingly: keep them, Lord, and 
defend them, thy servants and thine handmaids, my fathers and 
10 my brethren, and moreover loose my humility, me thy sinful and 
guilty servant: and let them be loosed and set free out of the 
mouth of the Holy Ghost and out of the mouth of me also thy 
sinful and guilty servant. O merciful and lover of man, Lord 
our God, that takest away the sin of the world, receive the 
15 penitence of these thy servants and thine handmaids and make 
to arise upon them the light of everlasting life, and forgive 
them, Lord, their sins: for thou art good and a lover of man. 
O Lord our God longsuffering and plenteous in mercy and 
righteous, forgive me and all thy servants and thine handmaids 
20 and deliver them from all transgression and curse: if we have 
transgressed against thee, Lord, whether in our word or in 
our deed or in our thought, pardon and forgive, be propitious 
and remit, for thou art good and a lover of man. O Lord, 
forgive me and all thy people: loose them 
25 and then the priest shall turn towards the people and sign three times 
and shall make mention of them that are with him* 
Remember, Lord, all archpopes popes bishops presbyters 
and deacons and subdeacons, anagnosts and singers, men and 
women, adults and children and all christian people: confirm 
30 them in the faith of Christ 
and then he shall make mention of the dead 


Remember, Lord, our king john and loose him from the 
chain of the sin that he hath committed wittingly and unwittingly: 
subdue his adversaries and his enemies under his feet shortly 

35 Remember Lord and loose all them that are asleep and 
resting in the right faith and lay their souls in the bosom of 
Abraham Isaac and Jacob 


* +and shall say B. 


The Liturgy of the Abyssinian Facobites 237 


And us also deliver from every transgression and curse and 
from all apostasy and from all error and from all anathema 
and from all perjury and from mingling with heresy and pollu- 
tion. Give us, Lord, wisdom and strength of understanding 
and prudence and knowledge that we may depart and flee for § 
evermore from every * work of Satan the tempter: give us, 
Lord, to do thy will and thy goodpleasure at all times, and 
write our names in the book of life in the kingdom of heaven 
with all saints and martyrs: through Jesus Christ our Lord 
through whom to thee with him and with the Holy Ghost 10 
be glory and dominion both now and ever and world without 
end. Amen. 

(THE MANUAL ACTS) 
The deacon shall say 
Give we heed 18 
The priest shall say 
Holiness to the holies 
The » asststant shall say 
One is the holy Father, one is the holy Son, 
one is the choly Spirit 20 
And the priest shall take the asbadikon 
The priest shall say 
The Lord be with you all 
The people shall say 
With thy spirit a5 
The priest shall say 
Lord, have mercy upon us, Christ 


with a loud voice three times, in a low tone three times, five each, and the 
people also shall say likewtse. 


And the priest shall take the body in his hand and shall dip the tp of his 30 
finger in the blood and shall make the sign once on the large portion 4 
and again inside and the third time on the small portion 


The deacon shall say 
Prayer 
Ye that are in penitence bow down your head 35 


* —work AB. b people C DE. 
¢ —holy A. a + outside D. 


238 The Egyptian Rite 


The priest shall say 
Prayer 

Upon them that are in penitence, thy people, HAVE MERCY 
UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO 
5 THE MULTITUDE OF THY MERCY BLOT OUT their transgression : 
guard them and keep them: redeem in peace their souls. 
Cutting short their former conversation join them with thine 
holy church: through the grace and might of thine only Son 
our Lord and our Saviour Jesus Christ through whom to thee 
10 with him and with the Holy Ghost be glory and dominion both 

now and ever and world without end. Amen. 


(THE CONSIGNATION AND THE COMMUNION) 
The deacon shall say 
Stand up for prayer 
15 The people shall say 
| Lord have mercy upon us 
The priest shall say 
Peace be to you all 
The people shall say 
“ With thy spirit 
The priest that consecrated shall say 
This is the body holy true of our Lord and our God and our 
Saviour Jesus Christ which is given for life and for salvation 
and for remission of sin unto them that partake of it in faith. 


2, Amen 
The people shall say 


Amen 
(The priest shall say) 

This is the blood precious true of our Lord and our God®*® 

30 Jesus Christ which is given for life and for salvation and for 
remission of sin unto them that receive of it in faith, Amen. 
For this is the body and blood of Emmanuel our very God. 
Amen. I believe, I believe, I believe and confess unto the 
last breath that this is the body and blood of our Lord and 
35 our God and our Saviour Jesus Christ which he took of the 
lady of us all the holy and pure virgin Mary and made it one 


® +and our Saviour C DE. 


The Liturgy of the Abyssintan Facobites 239 


with his godhead without mixture or confusion, without division 
or alteration: and he verily confessed with a good testimony 
in the days of Pontius Pilate and he gave it up for our sake 
on the tree of his cross of his own sole will for the life of us 
all. Amen. I believe, I believe, I believe and confess that his 5 
godhead was not divided from his manhood, not for an hour 
nor for the twinkling of an eye, but he gave it up for our sake 
for life and for salvation and for remission of sin unto them 
that partake of it in faithh Amen. I believe, *I believe, 
I believe that this is true. Amen. This is he to whom are 10 
fitting all honour and glory and adoration, to the holy Trinity 
the Father and the Son and the Holy Ghost coequal at all 
times both now and ever and world without end °. 
The priest's prayer 

O Lord ¢ Lord, it in no wise beseemeth thee to COME UNDER 15 
the roor of my polluted house, for I have provoked thee and 
stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and 
have polluted my soul and my body and I have no good deed 
at all. But for the sake of thy being made and thy becoming 
man for my salvation, for the sake of thy precious cross and 20 
thy lifegiving death and resurrection on the third day, I pray 
thee and beseech thee that thou wouldest purge me from all 
guilt and curse and sin: and when I have received thine holy 
mystery let it not be unto me for judgement nor for condemna- 
tion, but have mercy upon me and be propitious unto me in 25 
the abundance of thy mercy and grant me remission for my 
sin and life for my soul: through the petition of our lady 
Mary and of John Baptist and for the sake of all the saints 
and martyrs world without end 

Prayer: the priest that hath consecrated shall say 30 

Behold thy Son, the oblation that is wellpleasing unto thee, 
and through this pardon me, because for my sake thy Son 
died. Behold the pure blood that was poured out for my sake 
d upon Golgotha4, and let it cry aloud in my stead: receive my 
petition for the sake of it. By reason of my sin thy beloved 35 
received the spear and the nails: he suffered that he might 


« — I believe, I believe B. > +Amen B. ¢ — Lord B. 
4 baqaranyo (= éy «paviou Matt. xxvii 33) C. 


240 


be wellpleasing unto thee. 


returned and pierced me through with his darts. 


The Egyptian Rite 


After that I was saved, Satan 
Grant me 


thy mercy, for he that summoneth to judgement is mighty and 


with the burden of sin he hath slain me. 
5 crafty one that is insatiable for my life. 
and saviour, bind up my wound. 


Avenge me of the 
Thou, Lord, king 
I will believe aright until 


the going forth of my last breath that this is the body and 


blood of Emmanuel our very 
of us all holy Mary 


God, which he took of the lady 


10 And then he shall sign therewith *upon* the body and blood, to wit with the 


sign of the cross 


of the body saying 


Blessed [be the Lord God for ever. Amen] 
and he shall lay st on the blood, to wt the sign of the cross of the body. 


While he receiveth 


13 Omy Lord Jesus Christ, let 


the host he shall say 
not this thy mystery bring guilt 


upon me: rather let it be for the purifying of my soul and body 


The deacon shall say after the priest 
and the deacon have received 
Pray ye for us and for all 

christians that bid us 

make mention of them in 

the eucharist, and in the love 

of Christ praise ye and sing 
And then they shall sing 

25 Precious is the praise of the 


psalm 
{unto the end thereof) 


20 


39 


The priest shall say as he goeth out 


Those whom thou hast 
called, Lord, and whom thou 
hast sanctified make partakers 
in thy calling and keep them 
in thy strength and confirm 
them in thy love and keep 
them from evil in thine 
eternal kingdom in Christ: 
through whom to thee with 
him and with the Holy Ghost 
be glory and dominion both 
now and ever and world with- 
out end. 


Then he shall administer saying”, 
every anaphora of the apostles 


The bread of life which 


* CE: the preposition (diba) has fallen out in A B. 
» In the anaphora of our Lord The body of Jesus Christ, which is of the Holy 


Ghost, to hallow soul and spirit. 


The Liturgy of the Abyssinian Jacobites 241 


came down from heaven, the 
body of Christ ® 
and he that receiveth shall sav 
Amen 

A prayer which the faithful shall pray 

each as often as he receivcth the euckarist 
sn his mouth: and he shall say 

Hoy Hoty Hoty Trinity unspeak- 
able, grant me that I receive unto life 
the body and blood without con- 
demnation. Grant me that I bring 
forth fruit that shall be wellpleasing 
unto thee, to the end that I may 
appear in thy glory and live unto 
thee doing thy will, with confession 
CALLING UPON thee, FATHER, and call- 
ing upon THY KINGDOM: HALLOWED, 
Lord, BE THY NAME with us: for 
mighty art thou, praised and glorious, 
and THINE IS THE GLORY world with- 
out end 

and after this prayer he that hath 

received shall cat 
And while he recetueth the blood he 
shall say this 

FILL MY MOUTH WITH THY PRAISE, 
my heart with joy and my soul with 
gladness who have received the divine 
mystery that was with it in com- 


munion. The Holy Ghost came down 30 


upon it when the Lord’s priest did 

consecrate in the great mystery 

The deacon shall say while he adminis- 
tereth (the chalice) 


This is the cup of life that 35 


came down from heaven: this 
is the blood of Christ 
The people that receive shall say 
Amen and amen 


® And in the anaphora of the elders The holy body of Emmanuel our very God 


which he took of the lady of us all. 


R 


242 The Egyptian Rite 


And while they receive the water they 
shall say this 
Glory be to the Lord who hath 
given us the body and blood of our 
5 Lord Jesus Christ, world without end. 
Amen and amen : so be it, so be it. 


The deacon shall say after the people have received 

Lord eternal, light of life, thou hast given, Lord, unto thy 

servants strength and protection, during the days and nights 

10 past keeping all in peace: bless them on the day that now is 

and on those that shall be hereafter: through our Lord Jesus 

Christ through whom to thee with him and with the Holy 

Ghost be glory and dominion both now *and ever and world 
without end. Amen. 


18 ( THANKSGIVING) 
The deacon shall say 
Let us give thanks unto the Lord, after taking of his holy 


thing 
That what we have received may be to us medicine for the 
20 soul’s life, let us ask and entreat, while we praise the 
Lord our God 3 


We have received of his holy body: this is the blood of Christ : 
and let us give thanks unto him that maketh us meet to 
communicate in the precious and holy mystery. 

25 [The priest shall say 
I WILL MAGNIFY THEE, 0 GOD MY KING, AND I WILL PRAISE 
THY NAME FOR EVER AND EVER 
The people shall say 
Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
30 TEMPTATION 
The priest shall say 
EVERY DAY WILL I GIVE THANKS UNTO THEE AND PRAISE 
THY NAME FOR EVER AND EVER 
The people shall say 
35 Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
TEMPTATION | 


® —and ever A. 


The Liturgy of the Abyssinian Facobites 243 


The priesi shall say 
My MOUTH SHALL SPEAK THE PRAISE OF THE LORD AND 
LET ALL FLESH GIVE THANKS UNTO HIS HOLY NAME FOR EVER 


AND EVER 
The people shall say 5 


Our FATHER WHICH ART IN HEAVEN, LEAD US NOT, Lord, 
INTO TEMPTATION 
The prrest shall say 
Pilot of the soul 
(and the rest) 10 
And again we beseech thee, Lord almighty, Father of the 
Lord and our Saviour Jesus Christ: we give thee thanks for 
that thou hast granted us to take of thine holy mystery. Let 
it not be unto guilt nor unto judgement but unto renewing 
of soul and body and spirit: through thine only Son through 15 
whom to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 


(THE INCLINATION ) 
Imposition of the hand 
Lord eternal, light of life unquenchable, look upon thy 20 

servants and thine handmaids and sow in their heart the fear 
of thy name and give them in blessing to bear fruit unto that 
which in thine own name hath been given unto them, even thy 
body and thy blood. And let thine hand be upon them that 
have bowed down their heads before thee, thy people, men and 25 
women, adults and children, virgins and monks, widows and 
orphans. And us also here protect and succour and strengthen 
with *the® strength of thine archangels: from every evil work 
turn us away, in every good work join us in Christ: through 
whom to thee with him and with the Holy Ghost be glory and 30 
dominion both now and ever and world without end. Amen. 


{THE DISMISSAL) 
The deacon shall say 
Bow down your heads before the Lord the Father that he 
may bless you 35 
* CDE: thy AB. 
R 2 


244 The Egyptian Rite 


and then the priest shall bless saying 
THE LorpD BLESS AND MAKE HIS FACE TO SHINE UPON THEE 
AND BE GRACIOUS UNTO THEE AND GIVE THEE PEACE 
and then the priest shall say while he blesseth three times uth the sign of the cross 
5 GOVERN THEM AND LIFT THEM UP and keep them FOR EVER 
and keep thine holy cHurcH for ever wuHicH thou hast pur- 
CHASED and ransomed WITH THE PRECIOUS BLOOD OF thine 
only Son our Lord Jesus Curist, which thou hast made to be 
a congregation, for kings and for princes, for a pure generation 
ro and for an holy people 
The deacon shall say 
DEPART IN PEACE 
The priest shall say 
The Lord be with you all 
15 The people shall say 
With thy spirit. Amen 
Tue Lorp GIVE us, his servants, THE BLESSING OF PEACE, 
Remission be unto us who have received thy body and thy 
blood. Suffer us through the Spirit To TREAD UPON ALL THE 
20 POWER OF THE ENEMY. The blessing of thine holy hand which is 
full of mercy, even that we all hope for. From every evil work 
turn us away, in every good work join us. Blessed be he that 
hath given us his holy body and his precious blood. We have 
taken of grace and we have found life by the power of the cross 
250f Jesus Christ. Unto thee, Lord, do we give thanks, after 
taking of the grace that is from the Holy Ghost. 


The kedd&sé of the Apostles is finished 
Their blessing be with their beloved our king John 
and our queen Sabla Wangél 
for ever and ever 
Amen 


IT] 


THE PERSIAN RITE 


III) THE PERSIAN RITE 


Pp. 247-305. THE LITURGY OF THE NESTORIANS. Trans- 
lated from Lsturgia sanctorum apostolorum Adaet et 
Maris cué accedunt duae aliae...necnon ordo baptism 
Urmiae typis missionis archiepiscopi Cantuariensis 1890, 
being the first part of the book called 7akhsa, pp. 1-31, 
53. The office of the preparation of the oblation 
(pp. 247-52: from a MS. of the district of Jilu, since 
printed in the second part of the Zakhsa, Urmiae 1892), 
the litany after the Gospel (pp. 262-66), the diptychs 
(pp. 275-81) and the proper of the Ascension through- 
out have been translated by the Very Rev. A. J. 
Maclean from documents obtained in Kurdistan, and 
a few additions explanatory or substantial, marked 
by square brackets, have been made from his observa- 
tion of practice. In the diptychs, the passages in 
brackets are from a second MS. containing the 
diptychs of a see in the province of Cubha. 


THE LITURGY OF THE NESTORIANS 


INCLUDING 


THE ANAPHORA OF SS. ADDAI AND MARI 


The order of the preparation of the oblation 


(THE MAKING OF THE LOAVES) 


Our FATHER 
The priest prays 
Vouchsafe us, o our Lord and our God, to go on in profitable works which 5 

are wellpleasing to thy majesty, that our DELIGHT may BE IN THY LAW and we 
may MEDITATE THEREIN DAY AND NIGHT, Lord of all, Father and Son and Holy 
Ghost, for ever 

Psalms t-xxx 
(in three hulals, before each subdivision of which ts said a prayer like the foregoing). 10 
Meanwhile he brings fine flour and olive ol and warm water and mixes them 
together and pours leaven* into them. He puts in salt according to his discretion. 
He says the three hulali until the dough ts made. When st is made he stamps 
the dough in the middle, on the east, on the west, on the north and on the south 

and covers st carefully until the time of preparing (the loaves). 15 


The order of preparing 


When he prepares, he first takes the portion for the mtcaprana from the top 
of the dough, then the leaven, and then he takes from the middle of the dough 
the portion of the malca (3.¢. the priest's loaf) and makes in it a square cavity, 

in which he puts a@ little olive oil kept { for the purpose) 20 


* I.e. a portion of the dough from the last eucharist, kept as leaven (h*mira), 
not to be confused with the holy leaven (malca). 


248 The Persian Rite 


He goes and brings the malca, saying Ps. cxlu 1-7: then he opens the 
vessel and with two fingers takes some of the malca saying 
This dough is signed and hallowed with the old and holy leaven of our Lord 
Jesus Christ which was given and handed down to us by our holy fathers mar 
§ Addai and mar Mariand mar Tuma the apostles, who made disciples of this eastern 
region : in the name of the Father and of the Son and of the Holy Ghost 
he signs the dough in the form of a cross and then takes the malca and signs 
the oil in the priests loaf in like manner. He also takes in two fingers some of 
the malca saying 
10 This broken portion is signed and hallowed with this holy leaven: in the 
name of the Father and of the Son and of the Holy Ghost. 


He puts on the cover of the vessel containing the malca and goes and carnes 
st to tts place, t.e. to the altar, saying Ps. xxiv 1-6: then he says 


Our king is with us and our God is with us and our HELPER is THE Gop oF 
15 Jacos. Happy ARE THE PEOPLE THAT ARE IN SUCH A CASE repeat; YEA BLESSED 
ARE THE PEOPLE WHO HAVE THE LORD FOR THEIR Gop 


he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in tts place. 
And he proceeds, beginning 
Gtory To Gop IN THE HIGHEST 
20 Our FATHER 
| as below, p. 252 
He says Pss. lexxit-ci while signing and kneading. 
When he has finished the preparation he goes to the oven and says 
HE BROUGHT ME ALSO OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND 


25 CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS 


He fills the censer with coals of fire and hangs st up and covers the fire in 
the oven until st has got somewhat low. He wipes (the side of the oven) carefully 
and uncovers the fire. He takes a little incense and puts tt in saying 
This earthen vessel is hallowed: in the name of the Father and of the Son 
30 and of the Holy Ghost. 
He proceeds 
Hoty God. Glory be. Hoty God. From everrastinc. Hory God 
as below, p. 255 
He puts his hand into the oven and takes “the priests loaf* in his hand saying 
35 The >king of kings» came down to be baptized and bowed his head before 
John to be baptized of him 


he arranges the priesf's loaf on the east side of the oven and another on the 
west saying FROM THE EAST AND FROM THE WEST : then another on the north and 
another on the south saying FROM THE NORTH AND FROM THE south, and another 


* malca b malca d¢malci 


The Liturgy of the Nestorians 249 


on the right of the priest's loaf saying *Titus on the right hand: and another on 
the left saying Dumachus on the left*: *two robbers were crucified with the one 
heavenly treasure: he on his right hand would not cease from his robbery but 
in his last robbery robbed the paradise of Eden”: for the others he says THEY 
SHALL BE FAT AND WELL LIKING THAT THEY MAY SHOW HOW TRUE THE Lorp § 
MY STRENGTH IS AND THAT THERE IS NO UNRIGHTEOUSNESS IN HIM 
When he has done arranging them he says 
Like the smoke of the goodly incense and the savour of the sweet censer 
receive, o Christ our Saviour, the request and prayer of thy servants 
three times. 10 
He takes a little incense and pours it into the oven which he covers saying 
Halleluiah halleluiah: glory be to thee, o Lord 
three times. 


<THE PROTHESIS) 


They proceed 15 
Glorious art thou, o our Lord, and it is meet we should glorify thee day by 
day world without end. Amen. * Glory to Christ and confession to him who 
opened our mouth and granted us to sing halleluiahs and praises to him three 
times: the second time say to sing to him with praises: the third time say to 
glorify him. * Let us glorify the Father and the Son and the Holy Ghost for 20 
ever: amen three times. * Our mouth fails to confess to thee, o our Lord, all 
the days of our life for thy grace three times : the second time say to honour thee: 
the third time to glorify thee. * Continuation, Have compassion on us by thy 
grace, o thou who art a merciful Lord to us mortals, and have mercy upon us. 
O thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, o my Lord, 2§ 
didst turn us back from all error. Thou art God and for thee glory is meet 
world without end. Amen 
They proceed 
Peace be with us 
Prayer of the Lachumara 30 
For all thine helps and graces to us past recompense let us confess and 
glorify thee without ceasing in thy crowned church which is full of all helps 
and all blessings: for thou art lord and creator of all, Father and Son and 
Holy Ghost, for ever 
They say the Lachumdara 
Thee, Lord of all, we confess: thee, Jesus Christ, we glorify: for thou art 
the quickener of our bodies and thou art the saviour of our souls 
I wILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND SO WILL I Go TO 
THINE ALTAR 
Thee, Lord of all, ete 
Glory be to the Father and to the Son and to the Holy Ghost 
® Evang. infantiae a3 (ap. Tischendorf Evang. apocr. Lips. 1876, p. 193). 


> Omitted, probably by an error, in the Jilu MS., but found in another MS. 
and always said. 


35 


40 


250 The Persian Rute 


From everlasting to everlasting world without end. Amen 
Thee, Lord of all, etc 
Prayer 
Thou, o my Lord, art in truth the quickener of our bodies and thou art the 
5 good saviour of our souls and the constant preserver of our lives: thee, o my 
Lord, we are bound to confess and adore and glorify at every season, Lord 
of all, Father and Son and Holy Ghost, for ever. 
Lift up your voice and glorify the living God, all ye people 
Hory God, Hoty mighty, HoLy immortal, have mercy upon us 
10 Glory be to the Father and to the Son and to the Holy Ghost 
Hoty God, Hoty mighty, Hoty immortal, have mercy upon us 
From everlasting to everlasting world without end. Amen 
Hoty God, HoLy mighty, HOLY immortal, have mercy upon us. 


O holy glorious mighty and immortal, who dwellest in the saints and whose 
13 will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art 
wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever 
all as on p. 255 below 
They proceed 
Bow down your heads for the imposition of hands and receive the blessing 
20 Prayer 
With our souls in accord with the one perfect faith of thy glorious Trinity, 
may we all in one concord of love be accounted worthy to raise to thee praise 
and honour and confession and worship at all times, Lord of all, Father and 
Son and Holy Ghost, for ever. Amen 
25 Anthem 
THOU ART A PRIEST FOR EVER 
O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us 
an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses 
when the judgementseat is set: for thou art persuaded by thy sufferings in our 
30 nature: in it thou didst suffer and wast tempted for our salvation 
STAND IN AWE AND SIN NOT 
Ye disciples of Christ and sons of his mystery, stand ye in awe of mixing 
with heathen and apostates that your faith be not made void and the baptism 
which ye received, by customs ye would learn from them destructive of body 
35 and soul 
HE HEALETH THOSE THAT ARE BROKEN IN HEART 
Our Lord gave the medicine of repentance to the sealed physicians who are 
the priests of the church: let him whom Satan hath stricken with the wounds 
of wickedness come and show his sores to the disciples of the wise physician 
4° and they will heal him with spiritual medicine 
Glory be to the Father and to the Son and to the Holy Ghost 
By the prayer of the blessed one may peace reign in creation, by the request 
of the virgin may the children of the church be preserved. * May the power 
which came down from on high and hallowed and so adorned her to his 


The Liturgy of the Nestorians 251 


honour, that she bare the true Light, the hope and life of [all] creatures, be 
with us and amongst us all the days of our life. May it heal the sick and infirm 
and those who are cast into temptations : mayit bring back in safety to their homes 
them that are afar off that they be not hurt by the evil one. * May those who 
travel by sea be rescued from the billows and those who journey on dry land 5 
be delivered from barbarians: may those who have been carried captive be 
loosed from their bonds: may thy compassion comfort the sorrows of those who 
are taken by force: if any are tormented by the evil one, may thy great 
strength rebuke him and pardon those who walk in sin and forgive their 
trespasses. May thy godhead be appeased by them that have brought offerings 10 
and quicken them that have lain down in thine hope and give them life by thy 
grace. * May we that have taken refuge in the prayer of the blessed one the 
holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and 
conquer all his wiles. *And in that great day of searching when the dead rise 
from the graves, when the good are severed from the bad may we be accounted 15 
worthy to have our joy with her in the bridechamber of the kingdom of the highest 
and to sing threefold praise to the Father and the Son and the Holy Ghost 


FROM EVERLASTING TO EVERLASTING world without end. AMEN 


The divisions and orders of the spiritual ones etc 


AND LET ALL THE PEOPLE SAY AMEN AND AMEN a0 


Amid the multitudes who are wrapped in light ete 
and so on as many verses [ from the motwa of the wednesday night office] as he will 

while he is taking the loaves out of the oven and putting them on the paten. 

Then he takes a little fire from the oven and puts it in the censer and takes 

a Iittle incense saying 25 

This earthen vessel is loosed and let it return to its former nature: in the 

name of the Father and of the Son and of the Holy Ghost 
he scatters the incense within, not in the form of a cross. 

And then he goes down from the oven with the paten in his right hand and 
the censer in his left and takes them in to the altar saying Ps. xcvt 1-8. He 30 
puts the paten in the recess on right of the altar and hangs the censer in 

sts place. 

Then he goes out of the altar to the place of the deacon to mix the chalice. 
First he brings a flagon of chotce wine and holds st [tn his right hand and the 
chalice] in his left and pours wine into the chalice in the form of a cross from 3; 

east to west and from north to south saying 

The precious blood of our Saviour is poured into this chalice: in the name 
of the Father and of the Son and of the Holy Ghost, for ever 

Then he takes a jar of water and pours st into the chalice in the same way 

with the sign of the cross saying 40 

Water is mixed with wine and wine with water, and let them both be one: 

in the name of the Father and of the Son and of the Holy Ghost, for ever 
He takes the flagon of wine and pours it tnto the chalice saying 
ONE OF THE SOLDIERS WITH A SPEAR PIERCED THE SIDE of our Lord AND 


252 The Persian Rite 


FORTHWITH CAME THERE OUT BLOOD AND WATER. HE THAT SAW IT BARE 
RECORD AND HIS RECORD IS TRUE AND HE KNOWETH THAT HE SAITH TRUE 
THAT YE ALSO MIGHT BELIEVE: in the name of the Father and of the Son and 
of the Holy Ghost, for ever. 


5 The order of the Kudddsha of the Apostles 
composed by Mar Addai and Mar Mari the blessed apostles 


CENARXIS) 
First the priest begins 
IN THE NAME OF THE FATHER AND OF THE SON AND OF 
12 THE Hoty Guost, for ever. 
GLory TO GoD IN THE HIGHEST repeat three times AND ON 


EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever. 
Amen 


[Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
15 NAME THY KINGDOM COME 
Hoty HOLY HOLY art thou, ouR FATHER WHICH ART IN 
HEAVEN: heaven and EARTH are FULL of the greatness 
of THY GLory. Watchers and men cry to thee Hoty 
HOLY HOLY art thou] 


20 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH 
AS IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF 
OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS 
WE HAVE FORGIVEN THEM THAT TRESPASS AGAINST US 
25 AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM 
EVIL: FOR THINE IS THE KINGDOM AND THE POWER AND 
THE GLORY FOR EVER AND EVER. AMEN 
{Glory be to the Father and to the Son and to the Holy 
Ghost 
30 FROM EVERLASTING TO EVERLASTING world without end. AMEN 


Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME THY KINGDOM COME 


Hoty HOLY HOLY art thou, ouR FATHER WHICH ART IN 

HEAVEN: heaven and EARTH are FULL of the greatness 

33 of THY GLory. Watchers and men cry to thee Hoty 
HOLY HOLY art thou]. 


The Liturgy of the Nestorians 253 


The deacon 
Let us pray. Peace be with us 
Prayer before the marmitha: for sundays and feasts of our Lord* 
Strengthen, o Lord our God, our weakness in thy compassion 
that we may administer the holy mysteries which were given for 5 
the renewal and salvation of our nature by the mercy of thy 
beloved Son, Lord of all, Father and Son and Holy Ghost, 


for ever 
They begin the marmitha» 


{Ps. xcus O SING UNTO THE LorD 10 
Ps. xcutj THE Lorp IS KING 
Ps. xcvity O SING UNTO THE LoRD 
Ps. xxxv 18-28 So wIiLt I GIVE THEE THANKS} 
under one gloria: after each clause 13 said 
Halleluiah. 15 


Prayer of the Anthem of the Sanctuary: for festivals and sundays® 

Before the glorious throne of thy greatness, o my Lord, 
and the SEAT HIGH AND exalted of thine excellency and the 
awful tribunal of the power of thy love and the propitiatory 
altar which thy will hath established and THE PLACE WHERE 20 
THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND 
SHEEP OF THY PASTURE, with thousands of cherubin which 
sing halleluiahs to thee and ten thousands of seraphin and 
archangels which hallow thee, kneel worship give thanks and 
glorify thee at all times, Lord of all, Father and Son and Holy 25 


Ghost, for ever 
They say the Anthem of the Sanctuary 


{ Tune: Come and let us wonder 
THY SEAT, 0 GOD, ENDURETH FOR EVER 


The cherubin compass the terrible seat of thy majesty and 30 
with fear moving their wings cover their faces for that they 


* On memorials and ordinary days The adorable and glorious name of thy 
glorious Trinity be worshipped glorified reverenced exalted confessed and 
blessed in heaven and in earth at all times, Lord of all, Father and Son and 
Holy Ghost, for ever. 

b Pss, xv, cl, cxvii with farcings and gloria are always said now. 

© On memonals The great and terrible and holy and blessed and good and 
impenetrable name of thy glorious Trinity and the grace that is to our race we 
are bound to confess worship and glorify, Lord of all, Father and Son and 
Holy Ghost, for ever. 


254 The Persian Rite 


cannot lift up their eyes and behold the fire of thy godhead. 
Thus art thou glorified and dwellest among men, not to burn 
them up, but to enlighten them. Great, o my Lord, is thy 
mercy and thy grace which thou hast showed to our race. 
5 Glory be to thee 
THE Lorp’s SEAT IS IN HEAVEN 
The cherubin compass efc 


Glory be to the Father and to the Son and to 
the Holy Ghost 


10 Thy servants look for life and continual benefits, o our 
Saviour, and take refuge in faith, hiding themselves under 
the wings of the cross. Keep by thy compassion the company - 
of thy worshippers and complete in them the promise which 
thou gavest in thy gospel to them that loved thee He THAT 

18 BELIEVETH IN ME inheriteth the kingdom and LIvETH for ever: 
and account us worthy, o my Lord, with thy saints to sing to 
thee in the bridechamber of thy kingdom Glory be to thee}. 


Prayer of the Lachumdra: for sundays and festivals * 

When the sweet savour of the fragrance of thy love is 
20 wafted upon us, o our Lord and our God, and our souls are 
enlightened by the knowledge of thy truth, may we be ac- 
counted worthy to receive the revelation of thy beloved who 
is from heaven: and there may we confess thee and praise thee 
without ceasing in thy crowned church which is full of all helps 
25 and blessings: for thou art lord and creator of all, Father and 

Son and Holy Ghost, for ever 

They say 
Thee, Lord of all, we confess: thee, Jesus Christ, we glorify : 
for thou art the quickener of our bodies and thou art the 
30 saviour of our souls 


I WILL WASH MY HANDS IN INNOCENCY, O LORD, AND SO 
WILL I GO TO THINE ALTAR 


Thee, Lord of all etc 


® For memorials and ferias For all thine helps and graces to us past recompense 
let us confess and glorify thee without ceasing in thy crowned church which is 
full of all helps and all blessings: for thou art lord and creator of all, Father 
and Son and Holy Ghost, for ever. 


The Liturgy of the Nestortans 255 


Glory be to the Father and to the Son and to the Holy 
Ghost 
FROM EVERLASTING TO EVERLASTING world without end. AMEN 
Thee, Lord of all etc 
The deacon 5 
Let us pray. Peace be with us 
Prayer 
Thou, O my Lord, art in truth the quickener of our bodies 
and thou art the good saviour of our souls and the constant 
preserver of our lives: thee, o my Lord, we are bound to 10 
confess and adore and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. 


(MASS OF THE CATECHUMENS) 


The deacon 

Lift up your voice and glorify the living God, all ye people 15 
They answer 

Hoty God, HoLy mighty, HoLy immortal, have mercy upon us 


Glory be to the Father and to the Son and to 
the Holy Ghost 
Hoty God, HOLY mighty, HoLy immortal, have mercy upon us 20 
FROM EVERLASTING TO EVERLASTING world with- 
out end. Amen 
Hoty God, HOLY mighty, HoLy immortal, have mercy upon us 
Prayer before the lection 
O holy glorious mighty and immortal who dwellest in the 25 
saints and whose will is appeased: turn, o my Lord, and pity 
and have mercy upon us, as thou art wont, at all times, Lord 
of all, Father and Son and Holy Ghost, for ever. 


(THE LECTIONS) 
The blessing with which the priest blesses the reader of the Lections 30 
Blessed is God the Lord of all who maketh us wise with his 
holy teaching: and upon the reader and upon the hearers be 
his mercy outpoured at all times for ever 


256 The Perstan Rite 


And they read the Lections 


{AND IT CAME TO PASS WHEN THE LORD.....TO THE GROUND 
BEFORE HIM 2 Kemgs 1% 1-15. 
THE FORMER TREATISE HAVE I MADE......AND WITH HIS 
5 BRETHREN Acts # 1-14}. 


And they proceed to the Shuréya 
{GoD IS GONE UP WITH A MERRY NOISE: AND THE LORD WITH 
THE SOUND OF THE TRUMP 
Let us honour the ascension of Christ with songs of 
10 the Spirit: Halleluiah halleluiah, yea halleluiah 
O SING PRAISES, SING PRAISES UNTO OUR GOD: O SING PRAISES, 
SING PRAISES UNTO OUR KING 
Let us honour the ascension of Christ efe 
For Gop IS THE KING OF ALL THE EARTH: SING YE PRAISES 
15 WITH UNDERSTANDING 
Let us honour the ascension of Christ ete 
GoD REIGNETH OVER THE HEATHEN 
Let us honour the ascension of Christ efc 
GoD SITTETH UPON HIS HOLY SEAT 
20 Let us honour the ascension of Christ efc 
Glory be to the Father and to the Son and to the Holy Ghost 
Let us honour the ascension of Christ etc 
FROM EVERLASTING TO EVERLASTING world without end. AMEN 
Let us honour the ascension of Christ ec 
25 LET ALL THE PEOPLE SAY AMEN AND AMEN 
Let us honour the ascension of Christ efc 
GoD IS GONE UP WITH A MERRY NOISE: AND THE LorD WITH 
THE SOUND OF THE TRUMP}. 


Prayer before the Apostle* 


30 Enlighten for us, o our Lord and our God, the motions of our 
thoughts to give heed to and understand the pleasant sound 
of thy lifegiving and divine commandments: give us in thy 
grace and mercies to derive from them the profit love and hope 

* On memonals and in the fast, sundays in the fast excepted Do thou, 0 wise 
governor which marvellously carest for thine household, the great treasure- 
house which pourest forth all helps and blessings in thy mercy, turn thee, we 


beseech thee, o our Lord, pity and have mercy upon us as thou art wont at all 
times, Lord of all, Father and Son and Holy Ghost, for ever. 


The Liturgy of the Nestortans 257 


and salvation which is meet for soul and body and to sing to 
thee continual praise without ceasing at all times, Lord of all, 
Father and Son and Holy Ghost, for ever. Amen 
And when the deacon who reads the Apostle says 
Bless, o my Lord 5 
the priest answers 


Christ make thee wise by his holy teaching and make thee as a beautiful 
mirror to those who hearken unto thee 


When the priest goes down from the bema and reaches the door of the 
altar he and the deacon both incline and the deacon says 10 
Let us pray. Peace be with us 
They all go down to the nave and sing the Turgadma before the Apostle 


O ye that have been invited by the great purpose to the living 
marriagefeast of the banquet of the king of those in heaven 
and those in earth 15 

Behold the fire of the gospel and cleanse away all worldly 
thoughts from your minds with the divine furnace 

The Lord hath opened the treasure of benefits before them that 
made request to him and hath said Come receive the 
deed of remission of your trespasses, 0 ye sinners 20 

Purify your heart and be converted like children and become 
inheritors of the kingdom on high and members of the 
household 

Lo the gospel is preached unto you by spiritual voices and 
openeth for you the road to earthly blessings 25 

It is meet that ye turn from the laws of children to the law 
of truth like Paul the son of the Hebrews 

Armed was he when the Lord saw him zealous in Israel 
and called him to be zealous among the people of the 
christians 30 

See, lo he was blinded to the commands of the law and his eyes 
were opened by the commands of Jesus 

He drove from his soul all false thoughts and was made an 
apostle and preached his power among the Greeks 

It is fitting that we listen to his glorious and true words which 35 
he preacheth now in the epistle to {Timothy 

The Apostle 
{THIS CHARGE I COMMIT UNTO THEE...... HOLINESS WITH 
S 


258 The Persian Rite 


SOBRIETY. THESE THINGS I WRITE UNTO THEE..... . 
RECEIVED UP IN GLORY 1 14m. 4 18—1## 15, 148 14-16; 
[They say 
Glory be to the Lord of Paul]. 
8 And the priest prays quietly 
Thee, © BRIGHTNESS OF THE GLORY of thy Father and eEx- 
PRESS IMAGE OF the person of him that begat thee, who wast 
revealed in the body of our manhood and didst enlighten the 
darkness of our knowledge by the light of thy gospel, we 
10 confess and worship and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. Amen 
When the priest goes to make ready the Gospel (he says) 
Glory be to the eternal mercy which sent thee unto us, 
o Christ THE LIGHT OF THE WORLD and the life of all, for ever. 
15 Amen 
When he takes up (the Gospel) to go out (of the altar he says) 


Make us wise by thy law, enlighten the motions (of our 
thoughts) by thy knowledge and sanctify our souls by thy truth 
and grant us to be obedient to thy words and to fulfil thy com- 

20 mandments at all times, Lord of all, Father and Son and Holy 


Ghost, for ever. Amen 
Of the censer 


O my Lord, may the sweet savour that was wafted forth 
from thee when Mary THE SINNER poured the fragrant oINT- 
25 MENT UPON thine HEAD be mingled with this incense which we 
place to thine honour and for the pardon of our offences and 
of our sins, Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 
Zumara 
30 {to the tune: Shepherd of Israel 
O SING PRAISES UNTO THE LORD WHO SITTETH IN THE HEAVENS 
OVER ALL FROM THE BEGINNING: LO HE DOTH SEND OUT 
HIS VOICE, YEA AND THAT A MIGHTY VOICE 


Halleluiah halleluiah, yea halleluiah 


35 AND HIS STRENGTH IS IN THE CLOUDS: 0 GOD, WONDERFUL 
ART THOU IN THY HOLY PLACES 


Halleluiah halleluiah, yea halleluiah 


The Liturgy of the Nestorians 259 


EvEN THE Gop oF ISRAEL: HE WILL GIVE STRENGTH AND 
POWER UNTO HIS PEOPLE: BLESSED BE Gop 


Halleluiah halleluiah, yea halleluiah}. 


The deacon says in an audible voice 
Stand we prepared to hear the holy Gospel 5 
If st ts a day of the mystery he says 
Be still and silent 
Turgama before the Gospel 


{/ O ye who believe in the Lord, the being, the cause and the 
head, make ready your intent to hear the divine mysteries 10 

o The eternal Son the Word of the Father put on manhood 
and was revealed in the world for the renewal of all and 
the salvation of men 

, He perfected all righteousness in doublewise and the holy 
came to be baptized of John 15 

9 The Spirit led him to fight and struggle in the quiet wilder- 
ness and made him to war during his fast and he 
vanquished the evil one 

o Then he began to do miracles among the struggling people, 
restoring the sick and healing the diseases of body and 20 
soul 

© And after all his dispensation he came to suffering and 
perfected the mystery of the salvation of our lives and 
an hallowed death 

9 He vanquished Satan and death and rose again not suffer- a5 
ing: his resurrection made true the resurrection of the 
bodies of mankind 

we His witnesses the xij apostles clothed with holiness recounted 
how they had seen him and touched him and heard his 
voice and how he had eaten of the honey 30 

¥ The Mount of Olives was their appointed place on the 
thursday whereon the way of the highest was opened 
for the ascension 

~ He gave a blessing lifting up his spotless hands to the x1j 
and to all the multitude on the day of his ascension 35 

yo An impalpable vehicle of fire held him and the king rode 
therein in the stead of a chariot of horses 

S 2 


260 The Persian Rite 


“ws The air rent before the apostles and before the sun when 
he was ascending to him that sent him in a visible 


ascension 
The angels in all their orders cried Holy and celebrated 
5 the king in procession as he was entering the castle 


where feet tread not 
we The spiritual ones came down to comfort the troubled heart 
of the xij with voices of joy and reassurance 
«wo The message to you of this Jesus who is now gone up: thus 
10 he shall come at the end and evening of the world 
w The highpriest entered the great dwellingplace of the holy 
height to exercise his priesthood for mankind and the 
distressed race 
The king returned to the palace of his kingdom with the 
15 garment which he took of us and put his enemies as 
a footstool under his feet 
3 The express image of the person, the temple of the Word, 
without separation, hath reclined on his throne and all 
creation serveth his will 
20 © Legions of bright and flaming ones stood to minister to Christ 
the king without ceasing 
s Their head mar Gabriel was deacon to the testaments and 
ministereth for ever 
w Heaven and earth are held and subdued beneath his power 
25 and are written and included in a deed of love under 
his great name 
) Luke made a collected account of the ascension: incline 
your ears to hearken to his word with a collected mind} 


The priest proceeds and says 
30 Peace be with you 
and they answer 
And with thee and with thy spirit 
He reads the Gospel 
{AND AS THEY THUS SPAKE...... BLESSING Gop. AMEN 
35 S. Luke xxtv 36-53} 
and when he has finished they say 
Glory be to Christ our Lord. 


The Liturgy of the Nestorians 261 


The Anthem of the Gospel 
{GoD IS GONE UP WITH A MERRY NOISE: AND THE 
LorD WITH THE SOUND OF THE TRUMP 
The firstfruits who took our nature is gone up to the heaven 
of heavens on high, the onlybegotten Word of the Father 5 
celebrated in procession with chariots of cherubin, and hath 
opened a way for our race and made peace in the height and 
in the depth and made them rejoice in the day of his ascension. 
He hath entered into the divine holy of holies to exercise 
his priesthood for our salvation and hath sat down on the seat 10 
of his kingdom at the right hand of the Father who sent him, 
and hath lifted us up with him and set us on his right hand, 
as it is written. Glorify and confess him with fear and love 
for this grace, for he is the head and substance of the holy 
church. Beseech him and beg of him that he pity us 15 
HE RODE UPON THE CHERUBIN AND DID FLY. THOU 
ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE 
The firstfruits who took efc 
Glory be to the Father and to the Son and to 
the Holy Ghost 20 
In the great day of the Ascension of the heavenly king of 
kings to the great height of heaven HE LIFTED UP HIS holy 
HANDS AND BLESSED the company of the apostles and was 
SEPARATED FROM the disciples and ascended in glory INTo 
HEAVEN AND A CLouD of light RECEIVED HIM AND HE WAS HID a5 
FROM THEIR SIGHT and the disciples saw him not. AND BEHOLD 
TWo angels STANDING IN WHITE APPAREL and SAYING to the 
company of the apostles YE MEN, WHY STAND YE GAZING UP 
INTO HEAVEN? THIS SAME JESUS WHICH IS TAKEN UP SHALL 
COME in glory in the great day of the resurrection. The dis- 3> 
ciples RETURNED In sorrow FROM THE MOUNT CALLED THE 
Mount oF OLIVES AND WERE daily IN THE TEMPLE glorifying 
and BLESSING the Lord. According to the commandment they 
TARRIED IN THE TEMPLE Of JERUSALEM UNTIL THEY WERE ENDUED 
wITH the Holy Ghost, and they WERE, WITNESSES IN ALL JUDAEA 35 
AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL 
and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS. 
To him be glory}. 3 


A 


262 The Persian Rute 


«MASS OF THE FAITHFUL) 


(THE PRAYERS) 
The deacon says the caérusiitha While the cdrusittha ts being said, 


Let us all stand up as isright ‘¢ Pest and the deacon both go and 
ee ee the deacon takes the censer and the priest 
5 with joy and rejoicing (on 


; censes the paten [saying 
week days 1 SOTTOW and This paten is blessed, like the paten 
care): let us beseech and of the blessed apostles in the upper- 
say O our Lord, have room, o creator of sweet herbs and 
mercy upon us pleasant spices, in the name of the 
10 The people answer Father and of the Son and of the 
Holy Ghost 


our Lord, have merc 
9 : y Al this time also the ma‘'dpra which 


Bponws has hitherto being lying on the altar ts 
He proceeds put on} 
FATHER OF MERCIES AND Gop And he takes the paten and goes and 
15 OF ALL COMFORT, we be- Places hosts on st. according to his discre- 
seech thee tion and places the paten in the treasury, 


until the carusitha is finished 
The people answer after each clause 
O our Lord, have mercy upon us 
O our Saviour who carest for us and suppliest all things, we 
20 beseech thee 
For the peace safety and security of all the world and of all the 
churches we beseech thee 
For our land and all lands and for those who live therein in 
faith we beseech thee 
25 For a moderate climate and a seasonable year, for the fruits 
and produce, and for the prosperity of all the world we 
beseech thee 
For the welfare of our holy fathers VV* and all them that serve 
under them we beseech thee 
30 t For the kings who have power in this world we beseech thee 
O merciful Lord who in mercy governest all, we beseech thee 
+ For orthodox presbyters and deacons and all our brotherhood 
in Christ we beseech thee 


® The patriarch, the metropolitan and the bishop. 
+ Said only on sundays, on feasts of our Lord and on memorials of saints. 


The Liturgy of the Nestorians 263 


O thou that art RICH IN MERCY and overflowing with compas- 
sion, we beseech thee 
+Thou that art before all worlds, whose power abideth for 
ever, we beseech thee 
Thou that art by nature good and the giver of all good things, 5 
we beseech thee 
+ Thou that HAST NO PLEASURE IN THE DEATH OF A SINNER BUT 
RATHER THAT HE SHOULD repent of his wickedness AND 
LIVE, we beseech thee 
Thou that art glorified in heaven and worshipped on earth, we 10 
beseech thee 
+Thou who in thine holy {ascension} madest THE EARTH to 
REJOICE AND THE HEAVENS to BE GLAD, we beseech thee 
Thou THAT by nature HAST IMMORTALITY AND DWELLEST IN THE 
excellent LIGHT, we beseech thee 15 
+O SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE 
in thee, we beseech thee 
Save us all, o Christ our Lord, in thy grace, increase in us thy 
peace and tranquillity and have mercy upon us 
And another 20 
The deacon 
Let us pray. Peace be with us 
Let us pray and make request to God the Lord of all 
R Amen 
That he hear the voice of our prayer and receive our 25 
petition and have mercy upon us 


For the holy catholic church here and everywhere let us pray 
and make request to God the Lord of all 
Rk Amen 
That his peace and tranquillity abide in it unto the end 30 
of the world 
For our fathers the bishops let us 
R Amen 
That they may stand at the head of all their dioceses: 
without blame or stain all the days of their life 35 
And especially for the welfare of our holy fathers VN let us 
R Amen 


+ Said only on sundays, on feasts of our Lord and on memorials of saints. 


264 The Persian Rite 


That he may keep and raise them at the head of all 
their dioceses: that they may feed and serve and 
MAKE READY FOR THE LORD A PEOPLE PREPARED, 
ZEALOUS OF Goop and fair WORKS 


5 For presbyters and deacons who are in this ministry of the 
truth let us 
R Amen 


That with a good heart and pure mouents they may 
minister before him 


1o For all the discreet and holy congregation children of the holy 
catholic church let us 
R Amen 
That they may accomplish their good and holy course 
and receive of the Lord hope and promise IN THE 
15 LAND OF THE LIVING 


For the memorial of the blessed mart Maryam the holy virgin 
mother of Christ our saviour and lifegiver let us 
R Amen 
That the Holy Ghost who dwelt in her sanctify us by 
20 his grace and perfect his will in us and seal in us 
his truth all the days of our life 


For the memorial of the prophets and apostles and martyrs and 
confessors let us 
R Amen 
25 That by their prayers and sufferings he give us with 
them a good hope and salvation and account us 
worthy of their blessed memorial and their living 
and true promise in the kingdom of heaven 


For the memorial of our holy fathers mar Diodorus and mar 
30 Theodorus and mar Nestorius bishops and doctors of the 
truth, and mar Ephraim and mar Narsay and mar Abraham 

and all the holy ancient and true doctors let us 
R Amen 
That by their prayers and petitions the pure truth of 
35 the doctrine of their confession and of their faith be 
kept in all the holy catholic church unto the end 

of the world 


The Liturgy of the Nestorians 265 


For the memorial of our fathers and brethren faithful and true 
who have died and departed from this world in the true 
faith and orthodox confession let us 

R Amen 
That he loose and forgive their transgressions and § 
offences and account them worthy to have joy 
with the just and righteous who were wellpleasing 
unto his will 


For this country and them that dwell therein, for this house 
and them that care for it, for this town or village and to 
them that dwell therein, and especially for this congregation 
let us 

R Amen 
That he remove from us in his grace the sword and 
captivity and robbery and earthquakes and hail 15 
and famine and pestilence and all evil plagues that 
are against the body 


For them that err from this true faith and are held in the 
snares of Satan let us | 
R Amen 20 
That he turn the hardness of their hearts and make 
them to know that God is one, the Father of truth 
and his Son Jesus Christ our Lord 


For them that are grievously sick and tried of evil spirits 


let us 5 


2 
R Amen 
That our Lord and our God send his angel of mercy and 
healing to visit and cure and heal and help and com- 
fort them in the multitude of his grace and mercy 


For the poor and afflicted, orphans and widows, the tormented 30 
and troubled and grieved in spirit in this world let us 
R Amen 
That he give them what they need by his grace and 
supply them in his mercy and comfort them in 
his compassion and deliver them from him that 35 
despitefully useth them 


Pray and make request of God the Lord of all that ye be 


266 The Persian Rite 


UNTO him A KINGDOM, HOLY PRIESTS and PEOPLE: cry to 
the Lord God of hosts with all your heart and all your 
soul, for he is God the Father of compassion, merciful 
and pitiful, that wILLETH Not that those whom he hath 
5 fashioned SHOULD PERISH BUT THAT THEY SHOULD repent 
and live before him. And especially are we bound to 
pray and confess and worship and glorify and honour and 
exalt our God the adorable Father Lord of all who by his 
Christ wrought a good hope and salvation for our souls, 
Lo ‘that he fulfil in us his grace and mercy and compassion unto 
the end R Amen 
The deacon proceeds 
With request and beseeching we ask for the angel of peace 
and mercy Rk From thee, o Lord 
1s Night and day throughout our life we ask for continual peace 
for thy church and life without sin R From thee, o Lord 
We ask continual LovE, WHICH IS THE BOND OF PERFECTNESS, 
with the confirmation of the Holy Ghost 

Rk From thee, o Lord 
20 We ask forgiveness of sins and those things that help our lives 
and appease thy godhead R From thee, o Lord 
We ask the mercy and compassion of the Lord continually at all 
times k From thee, o Lord 
Let us commit our souls and one another’s souls to the Father 

25 and the Son and the Holy Ghost 

When the carusitha is finished the priest says 


We beseech and ask of thee, o Lord God of hosts, perfect 
with us thy grace and pour out thy gift by our hands: and may 
the mercy and compassion of thy godhead be for the remission 

30 Of the offences of thy people and for the forgiveness of the sins 
of all THE SHEEP OF THY PASTURE whom thou hast chosen 
to thyself in thy grace and mercy, Lord of all, Father and Son 
and Holy Ghost, for ever. Amen. 


(THE INCLINATION ) 
35 The deacons say with a loud voice 
Bow down your heads for the imposition of hands and receive 
the blessing 


The Liturgy of the Nestorians 267 


and the people bow their heads with the deacons and the priest repeats this 
Imposition of hands in his heart quietly, indining himself the while 
O Lorp Gop oF HosTS repeat, thine is the holy catholic church 
which was purchased by the great passion of thy Christ, THE 
SHEEP OF THY PASTURE: and through the grace of the Holy 5 
Ghost who is of one nature with thy glorious godhead are 
given the degrees of the imposition of hands of the true priest- 
hood: in thy mercy, o my Lord, thou hast vouchsafed to the 
feebleness of our frail nature to become known members of 
the great body of the holy catholic church and to administer 10 
spiritual helps to the souls of the faithful. Do thou then, o my 
Lord, perfect thy grace with us and pour out by our hands thy 
gift: and may the mercy and compassion of thy godhead be 
on us and on this people whom thou hast chosen to thyself 


and he ratses his voice and says 15 


and grant unto us, o my Lord, by thy compassion that all the 
days of our life we may all alike and together be wellpleasing 
to thy godhead in good works of righteousness which appease 
and reconcile the glorious will of thy majesty and that we 
be accounted worthy by the help of thy grace to raise to thee 20 
praise and honour and confession and worship at all times, Lord 
of all, Father and Son and Holy Ghost, for ever. Amen. 


(THE OFFERTORY > 
And the deacons enter the altar saying 


Let him that hath not received baptism depart 25 
Let him that doth not receive the sign of life depart 

Let him that doth not accept it depart 

Go, ye hearers, and watch the doors. 


And they begin the anthem The priest goes to put the mysteries 


] WAITED PATIENTLY FOR on the altar: and when he puts the 30 
vessels on the altar, the priest takes the 
THE Lorp paten and the deacon the chalice 
The body of Christ and his re priest takes the paten in his left 


precious blood are upon the sand and the chalice in his right putting 
holy altar. Let us all draw his hands in the form ofacross 35 
nigh to him in fear and love And the deacon says 

and with the angels sing aloud Let us pray. Peace be with us 


268 


unto him HOoLy HOLY HOLY 
Lorp Gop 


THE POOR SHALL EAT AND 
BE SATISFIED 


5 The body of Christ and his 
precious blood efc 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 


10 ~=6QOn the holy altar let there 
be a memorial of the virgin 
Mary the mother of Christ 


FROM EVERLASTING TO EVER- 
LASTING world without end 


15 O ye apostles of the Son 
and lovers of the onlybegotten, 
pray that there be peace in 
creation 


LET ALL THE PEOPLE SAY 
20 AMEN AND AMEN 


Thy memorial, o our father 
[the patron saint], is upon the 
holy altar with the just who 
have overcome and the martyrs 

25 who have been crowned 

or this 

Lo all the departed lay down 
in thine hope that in the 
glorious’ resurrection thou 
30 mightest raise them up in 


glory. 


The Persian Rite 


and the priest says 

Let us send up praise to thy 
glorious Trinity at all times for 
ever. May Christ who was 
sacrificed for our salvation and 
who eommanded us to make 
a memorial of his death and 
burial and resurrection receive 
this sacrifice at our hands by 
his grace and mercy for ever. 
Amen 

and he strikes the paten on the 
chalice three times and each time he 

SAYS 

After thy commandment, o 
our Lord and our God repeat, 
these glorious and holy and 
lifegiving and divine mysteries 
are placed and ordered on the 
propitiatory altar until the 
coming of our Lord the second 
time from heaven: to whom 
be glory at all times for ever. 
Amen 


He orders the mysteries upon the 
altar and covers the mysteries carefully 
with a veil, 


And going outside the sanctuary the priest lades the deacons with the 
cross and the gospels and says 


Christ our Lord account you worthy to meet him with open face. Amen, 


33 ‘And they draw back the veil and the priest begins the Anthem of the 
Mysteries for the day and those within the altar repeat it 


The Liturgy of the Nestortans 


The Anthem of the Mysteries 
{ Tune: By the care of thy will to us 


I WILL MAGNIFY THEE, O 
GoD MY KING 


The habitation our Saviour 
entered is not that which Moses 
made of old, which the high- 
priest alone was commanded 
to enter: but he entered into 
heaven to exercise his priest- 
hood and prepare the kingdom 
which passeth not away. Al- 
beit he deserved not to die, 
he gave himself for us that 
we might be made righteous 
like him. Blessed is he that 
took what Is ours and dwelt in 
it and made it head and lord 
and judge. O thou being that 
dwellest on high, glory be to 
thee 


MorE THAN ALL THE DWEL- 
LINGS OF JACOB, O HOW 
AMIABLE ARE THY DWEL- 
LINGS, THOU LoRD oF 
HOSTS 


The habitation our Saviour 
entered e/c} 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 


{ The habitation our Saviour 
entered e¢ic} 


FROM EVERLASTING TO EVER- 
LASTING world without end. 
AMEN. 


269 


And the priest worships towards the 
four sides of the bema: first he wor- 
ships twice towards the east and then 
to the right, then once towards the east 
and raises himself up. And then he 
worships twice towards the east and 
then once to the left and then once to the 

east and behind him once 


And he says Glory be tn the anthem 
of the mysteries and comes down and 
gives the peace to the people. And when 
he comes as far as the deacons, they 


5 


2c 


30 


worship one towards another and he 35 


says to them 
God the Lord of all be appeased 
with your ministry, adorn you with 
all beauty and enrich you with all the 


benefits of his gift world without end 40 


270 


Make the right hand of thy 
mercy, o our Lord Jesus, to 
overshadow and abide on THy 
PEOPLE AND THE SHEEP OF THY 

5 PASTURE. Lord, thy mercy is 
for ever on thy worshippers: 
cast not the work of thine hands 
into the hands of the evil one. 
Make true, Lord, this promise 


The Persian Rite 


When he comes to the door of the 
sanctuary, t.¢. of the altar, he worships 
and says 


HAVING OUR HEARTS SPRINKLED 
AND CLEAN FROM AN EVIL CONSCIENCE 
may we be accounted worthy to enter 
into the holy of holies high and ex- 
alted and in purity and circumspection 
and holiness to stand before thine 
holy altar and offer to thee sPIRITUAL 


and REASONABLE SACRIFICES IN THE 
BELIEF OF THE TRUTH 


and he proceeds 


But THOU ART GOOD AND WILT NOT 
ALWAY BE CHIDING NEITHER KEEPEST 
THOU THINE ANGER FOR EVER. TURN 
THY FACE FROM MY SINS AND PUT OUT 
ALL MY MISDEEDS in the great MULTI- 
TUDE OF THY mercifulness, Father and 
Son and Holy Ghost, for ever 

or if he has not opportunsty for this 
he says 

Our Lord Jesus Christ be with us 
all in his grace and mercy for ever. 
Amen 

[The preceding from Waving our 
25 hearts 1s sometimes said afier the 

anthem 1s finished |. 


1o whichthou madest to thetwelve 
I AM WITH YOU UNTO THE END 
oF days. Be with us as with 
thine apostles by the help of 
thy grace and * deliver us from 

15 temptations and give us time 
full of peace that we may con- 
fess and worship and glorify 
thy great and holy name at all 
times 

20 repeat three times from *. 


(THE CREED) 
The priest goes up to the door of the altar and worships and stands 
and stretches forth his hands and says with a loud voice 
30 We believe in one God the Father almighty, maker of all 
things visible and invisible. And in one Lord Jesus Christ the 
only Son of God THE FIRSTBORN OF EVERY CREATURE, who was 
begotten of his Father before all worlds and not made, very God 
of very God, of one substance with his Father: by whom THE 
35 WORLDS WERE FRAMED and all things were created: who for us 
men and for our salvation came down from heaven and was incar- 
nate of the Holy Ghost and was made man and was conceived 
and born of the virgin Mary and suffered and was crucified in the 
days of Pontius Pilate and was buried and rose again the third 


The Liturgy of the Nestorians 271 
day according to the scriptures and ascended into heaven and 
sat down on the right hand of his Father and shall come again 
to judge the dead and the quick. And in one Holy Ghost, THE 
SPIRIT OF TRUTH, who proceedeth from the Father, the Spirit 
the giver of life. And in one holy and apostolic catholic church: 5 
and we acknowledge one baptism for the remission of sins and 
the resurrection of our bodies and the life everlasting. Amen. 


{PREPARATION FOR THE ANAPHORA) 


And they enter quickly and worship three times, and while the priest 
ts worshipping before the altar he says 10 
God the Lord of all be with us all in us all by his grace and mercy for ever. 
Amen 


Here the priest washes his hands (in the place of the deacon) and they make the 
sign of the cross (in the atr with joined hands] towards all the ( four consecrathon-] 
crosses of the altar: and the deacons say the carusiitha 15 
And then the priest says to the deacon who completes 
God the Lord of all strengthen thee to glorify him with his praises 


The deacons [say very slowly] 
Let us pray. Peace be 
with us 

Pray for the memorial of our 
fathers the catholici and 
bishops and of all presby- 
ters and deacons and young 
men and virgins andofall who 
have departed and passed 
from this world in the belief 
of the truth and of all our 
fathers and brethren, of all 
our sons and daughters and 
of all faithful and Christ- 
loving kings and of all pro- 
phets and apostles and of 
all martyrs and confessors 
of this and every place: 
that God crown them in the 
resurrection from the dead 
and give us with them a 
good hope and a portion and 


And turning his face to the altar 
and offering three matintyas, at each 
matunitya he advances nearer and at 20 
the beginning of the matintya he begins 
and beseeches thus, whispering with his 

lips this prayer 

Glory be to thee the finder of the 
lost : glory be to thee the gatherer of 25 
the dispersed: glory be to thee the 
bringer nigh of them that are afar off : 
glory be to thee the turner back of the 
wanderers TO THE KNOWLEDGE OF THE 
TRUTH: glory be to thee, o my Lord, 30 
who didst call me, even frail me, by 
thy grace and didst bring me nigh to 
thee by thy compassion and didst set 
me as a known member in the great 
body of thine holy catholic church that 35 
I may offer before thee this SACRIFICE 
LIVING AND HOLY AND ACCEPTABLE 
which is a memorial of the passion 
and the death and the burial and the 
resurrection of our Lord and Saviour 40 
Jesus Christ 1n whom thou wast WELL 
PLEASED and reconciled to forgive the 
sins of all mankind 


20 


3° 


40 


272 The Persian Rite 


an inheritance and life in 
the kingdom of heaven 

May this offering be received 
with openness of face and 
SANCTIFIED BY THE WORD OF 
Gop AND BY THE Hoty 
Guost that it be to us for 
help and salvation and life 
world without end in the 
kingdom of heaven by the 
grace of Christ. 


Here I inform thy love, o my lord, 
that as the priest draws near before the 
altar, just as he draws near beseeching, 
he worships until he reaches the altar. 
And then he worships and nises and 
kisses the middle and then he worships 
and rises and kisses the right horn and 
then he worships and nses and kisses 
the left horn and then he worships and 
rises and kisses the middle and the right 
side and the left side and he looks to- 
wards those on the right side while 
himself inclining on the left and wor- 

ships towards them and says 


Bless, o my Lord. My brethren, 
pray for me that this offering be 
accomplished at my hands 


and they return answer to him 


God the Lord of all strengthen thce 
to fulfil his will and receive thine 
offering and be wellpleased with thy 
sacrifice for us and for thyself and for 
the four corners of the world by the 
grace of his compassionforever. Amen 


And then he repeats 


Glory be to thee the finder of the 
lost (etc) 


worshipping and nsing and kissing the 
oniddle and then worshipping and rising 
and kissing the right side and then 
worshipping and rising and kissing the 
left side and offering a mdtintya and 
rising and kissing the muddle and the 
right side and the left side, looking 
towards those on the left side himself 
tuchining on the right and saying 


Bless, o my Lord. Pray for me, my 
brethren and my beloved, that I be 
accounted worthy to offer before our 
Lord Christ this sacrifice living and 
holy for myself and for all the body of 
the holy church by the grace of his 
compassion for ever. «<\men 


The Liturgy of the Nestorians 273 


and they return answer to him 


God the Lord of all be wellpleased 
with thy sacrifice and receive thine 
offering which thou offerest for us 
and for thyself by his grace and mercy 5 
forever. Amen 


And then he says 


Glory be to thee the finder of the 
lost (etc) 
worshipping after the former order. 10 
And when the deacon says May this 
offering be received the priest worships 
towards him and says on this wise 
This offering is offered for all the 
living and the dead : may it be received 15 
of my sinfulness before the dread tri- 
bunal of thy majesty, o our Lord, with 
openness of face 


And then the priest goes down quickly 
from the raised place and turning his 20 
Jace towards the deacon who completes 
worships towards him and says on this 

wise 


Christ make true thy words and 
receive the FRUIT OF thy LIPS and 25 
pardon the trespasses and sins of all 
them that hearken to thee 


And then he turns his face to the 
altar and offers a matintya and kneels 
till the carusttha 1s finished and whilst 30 
he kneels he repeats quietly in his heart 

this prayer beseechingly 
Cushadpa 


Yea, o our Lord and our God repeat, 
look not on the multitude of our sins 35 
and let not thy majesty abhor the 
weight of our evil deeds, but in thine 
unspeakable mercy receive this sacri- 
fice at our hands and through it give 
strength and sufficiency that thou 40 
mayest be able to pardon our many 
sins; that when thou art revealed at 
the end of the times in the manhood 


T 


274 The Persian Rite. 


which thou hast taken of us we may 
FIND in thy presence GRACE and MERCY 
and be accounted worthy to give praise 
with the illustrious multitudes. 
5 When the cdrustttha ts finished he rises and kisses the altar and repeats 
the gthantha without stretching out his hands before the altar 


And know that here he must nol stretch out his hands at all because he has 
not received boldness. And at the other gthanthas, then let him stretch out his 
hands because he has now received boldness, and at each gthantha he worships 

10 before the altar at the beginning and at the end. And his position shall be about 
a cubit distant from the altar and the space between his hands of like measure, 
and he shall bow his head to his knees. At the end of every gthantha he shall 

worship and kiss the middle of the altar 


Then he offers the Kuddasha of the blessed apostles mar Addai and mar Mari 

15 who made disciples of the east. And with it they consecrate from the Sabbath 

of the Resurrection till the Annunciation and on memorials of the Departed and 
on memorials of the Saints and on ordinary days 


. And the priest says 
Bless, o my Lord: bless, o my Lord: bless, o my Lord 
20 My brethren, pray for me 
and they answer 
Christ hear thy prayers: Christ receive thine offering: Christ 
illuminate thy priesthood in the kingdom of heaven and be well- 
pleased with this sacrifice which thou offerest for thyself and for 
25 us and for all the whole world that looketh for and expecteth his 
grace and his mercy for ever 
And the priest repeats the first gthantha of the apostles in a low voice 
We confess, o my Lord, the overflowing riches of thy grace 
towards uS repeat, in that albeit we are sinners and of no account 
30 thou hast accounted us worthy by reason of the multitude of thy 
mercies to administer the holy mysteries of the body and blood 
of thy Christ, asking for the help which is of thee for the 
strengthening of our souls * that with entire love and BELIEF oF 
THE TRUTH we may administer thy gift to us 
35 (repeat the beginning and the end of each gthantha) 
Kaniina 
and that we may raise to thee praise and honour and confession 
and worship now and ever and world without end 
he crosses himself and the people answer 
40 Amen. 


The Liturgy of the Nestorians 275 


(THE DIPTYCHS) 
And the priest proceeds 
Peace be with you 
and they answer 
And with thee and with thy spirit 5 


Furthermore I write the diptychs, that is the book of the living and the dead, 
which they read at the time of the mysteries before the door of the altar on 
feasts of our Lord and on sundays 


First he that ts on the right hand begins and says 
Let us pray. Peace be with us 10 
Let us pray and beseech of God the Lord of all for the peace 
of the holy catholic church here and in every country 
Let us pray also for the welfare of our holy fathers mar V 
catholicus and patriarch and mar N bishop and metropolitan 
Let us pray also for our fathers the bishops who are in this life 15 
Let us pray also for the presbyters and deacons and subdeacons 
and readers and monks and laymen, the faithful, men and 
women, young men and maidens, orphans and widows, who 
walk in this world with a good name and in seemly con- 
versation. Amen 20 
Let us pray for the peace of kings and governors of this world 
Let us pray also for those who are in affliction and persecution 
for the sake of God 
Let us pray also for the peace of the holy catholic church in all 
the world. Amen 25 
[and the people answer 


Amen] 


That God in his compassion visit all divisions of it with those 
things which help soul and body by his grace and mercy 
world without end 30 

[and they answer) 


Amen. 
He proceeds and reates the book of the dead 
Let us pray. Peace be with us 
Let us pray and beseech God the Lord of all 35 
That this oblation be accepted for all the just and righteous 
fathers who were wellpleasing in his sight [let us pray] 
T 2 


276 | The Persian Rite 


Also for the memorial of Adam and Abel and Seth and Enosh 
and Noah and Shem and all the just let us pray 
And of Abraham and Isaac and Jacob and Joseph and all the 
faithful [let us pray] 
5 And of Melchisedek and Aaron and Zacharias and all priests 
let us pray 
And of Moses and Samuel and David and Nathan and all 
prophets [let us pray] 
And for the memorial of mart Maryam the holy virgin who bare 
10 Christ our Lord and our Saviour 
And of mar John the baptist the herald of Christ our Saviour 
And of Peter and Paul and Matthew and Mark and Luke and 
John and of all the apostles and of mar Addai and mar 
Mari the apostles who were the converters of this eastern 
15 region 
And of Stephen the firstborn of the martyrs and of all confessors 
And for the memorial of Simon and Shahdést and Bearba’‘sh- 
min and Babhay and Abha and Ishu'yabh catholici and 


martyrs 

ao And of 
Papa Sabhrishu Sergius Elijah 
Abhris Gregory Enosh Barcoma 
Abraham Tshuyabh John ‘Abhdishu 
James Mar’emmih  Joannes Ishu‘yabh 

25 Achadhe’abhuy George John Elijah 
Tumarca John Abraham Yabh’alaha 
Shakhlipha Chenanishu Immanuel Sabhrishu 
Qayiima Celibhazekha Israel Makhikha 
Isaac Pithyon ‘Abhdishu Dencha 

30 Achi Abha Mari Yabh’alaha 
Yabh’alaha James .  Joannes Timothy 
Dadhishu Chenanishu John Dencha 
Aqaq Timothy Ishu‘yabh Elijah 
Babhay Ishu'barnon = Elijah Simon 

35 Silas George John : 
Paulus Sabhrishu Sabhrishu 
Samuel Abraham ‘Abhdishu 


‘“Abhdishu Theodosius Makhikha 


The Leturgy of the Nestorians 


277 


catholici patriarchs who have departed, from this eastern 


region 


Also for the memorial of our holy fathers the cccxviij bishops 
who were assembled at the city of Nicaea for the raising 
up of the true faith 


Also for the memorial of 


Salmith 
Adhiona 
Joseph 
‘Abhdishu 
Daniel 
Barchadhbe- 
shabba 
Daniel 
Shimbaitih 
Bata 
Chabhibha 
Daniel 
Job 
Joseph 
Babhay 


Shabhta 
Simon 
Qashisha 
Chanana 
Abraham 
Jonadab 
Paulus 
Ishu‘yabh 
George 
Sergius 
Jonah 
Stephen 
Samuel 
Simon 
John 


Acha 
Maran‘ammih 
Ishu'yabh 
Nestorius 
‘Abhdishu 
Isaac 
John 
Luke 
Israel 
George 
Ishu'yabh 
Gabriel 
Elijah 
‘Abhdishu 
Gabriel 


5 


Yabh’alaha 
Hurmizd 

John 

Elijah 10 
Titus 

Joseph 
‘Abhdishu 
Simon 

Gabriel 15 
George | 
Chenanishu 
Abraham 

Elijah 


20 


bishops and metropolitans who have departed from this 


country 


[Also for the memorial of our holy fathers 


Mar James 
Enlash 
Abraham 
Ith’alaha 
Barnay 
Elisha 
Hosea 
Mar Sergius 
Abraham 
Hurmizd 
Paul 
Barcoma 
Hosea 


George 
Elijah 
Paulus 
Simon 
Gabriel 
Gregory 
Achadheabhu 
Qasha 
George 
Sahduy 
Qamishu 
Sabhrishu 
Rozbayhan 


Cyprian 
John 
Thomas 
‘Agebhshema 
Joannes 
Cyprian 
Abraham 
John 
Qayiima 
Bukhtishu 
Abraham 
Moses 
Chenanishu 


Sabhrishu 25 
John 
Berikhishu 
Ishu'yabh 
Yahb’alaha 
Elijah 
George 
Ishu'yabh 
Sabhrishu 
John 
Immanuel 
‘Abhdishu 
Ishu‘yabh 


3° 


35 


5 


The Persian Rite 


John ‘Abhdishu Michael Ishu‘yabh 
‘Abhdishu Gabriel ‘Abhdishu 
Ishu'zekha ‘Abhdishu Yabh’alaha 


bishops metropolitan who have departed from the second 
province of the holy city of Cubha] 


Also of our fathers 


Achuhd®emmih Shibhchale’ala- Mark Chenanishu 
Moses ha Ishu'zekha Abraham 
Yazdaphnih Ephraim ‘Abhdishu Nestorius 

10 Marabha Maranzekha Abraham _§Ishu‘yabh 
Mari Chenadnishu John Chenanishu 
Ishu‘yabh Cyriac Cyriac 
Sabhrishu Chis’alaha George 
Shimbaitih Chabhibha ‘Abhdishu 

15 Kelilishu John Makhikha 
bishops who have departed from this country 

[Also for the memorial of our holy fathers 
Elidorus of —Ishu‘yabh Cyriac ‘Abhdishu 
Wasa Daniel John John 

20 Barcoma Paulus Chakhima Ishu'yabh 
Isaac John John Joannes 
‘Abhdishu Maritha Qayiima Elijah 
Israel Bardayra Simon ‘Abhdishu 
Simon Babhay Immanuel Chéendnishu 

25 Chayay Achuhde’emmihSabhrishu Sabhrishu 
Benjamin Sahda ‘Abhdishu John 
Elijah James Ishu Michael 
James Sabhrishu George Joseph 
‘Aqebh’alaha Sasan John John 

30 Daniel Bar'‘itta Ishu‘yabh 
John Thomas Sabhrishu 


bishops who have departed from this holy see] 


Also for the memorial of Shiibhchaleishu bishop and metro- 
politan [and martyr] who converted the Galayi and the 
35 Dayliimayi 


The Liturgy of the Nestorians 279 


Also for the memorial of 


Ignatius Meletius Basilius Theodorus 
Polycarpus _ Flavianus Gregorius Nestorius 
Athanasius Ambrosius Diodorus Alexander 
Eustathius | Gregorius Joannes Meletius 5 


bishops and doctors 


And of Yulyani and Ephraim and Narsay and Abraham and 
John and Michael presbyters and doctors 

And for the memorial of the man of God and son of man, 
in whom grace was victorious in signs and wonders, our 10 
blessed father mar Gabriel, witnessed to for holiness and 
famous for strength and marvellous in deeds, the founder 
of the High Monastery and its holy school the mother of 
virtues 

And for the memorial of our blessed father mar Abraham 15 
the interpreter of the divine scriptures and of Piydn 
and Moses and James and Ishurachmih presbyters and 


doctors 

And of 
Paul Evagrius Bargqisri Elijah 20 
Antony [ Michael ] Mar Babhay Ukhama 
Macarius Marogin John Barsahdi 
Arsenius James Rabban Hur- Sabhrishu 
Marcus John mizd Daniel 
Abraham Abraham [Mar Acha = Sabhrishu 25 
Qiy6ri Michael John the Andrew] 
John Elijah weeper 


hermits and strangers who were famous for comely. and 
edifying conversation 


And for the memorial of the illustrious athletes and glorious 30 


anchorets 

Mar Isaac Mar Acha Jonah Gabhriina 

Mar Dencha Mar John Phenix 

Pithyon Mar Abhiin Ananias 

Dumastyanus Abha Ba'uth 33 


and all their just and righteous companions, 


280 The Persian Rite 


Also for the memorial of our holy fathers 


Mar Kiidhaway Mar ‘Abhda_ Diodorus Sergius Diidha 
Mar Abha Theodorus Sapor John 


strangers and religious who walked in angelic conver- 
5 sation 


Also for the memorial of the illustrious among saints and 
marvellous among weepers and great among religious and 
instructed among athletes and renowned in deeds mar 
rabban Bar‘itta the sun of the saints and of Chandhishu 

10 his faithful sister 


And of 
Mar Sergius George Pithyon Ishu'sabhran 
Bacchus Cyriac Mar Sabha Yiichana 


and the poor woman and her two sons, famous martyrs 
1s And for the memorial of 


Mar Sabhr- Johnsonof Mar Shibhcha- Rabban Jo- 
ishu the seers lemaran seph 

Mar Chenan- Mar'anammih Rabban Pran- Abraham 
ishu of Zin si 


20 and all their companions, founders of the godly congre- 
gation of the monastery of Bith Qiiqa 


Also for the memorial of the holy martyrs and instructed 
athletes the sons of Gregory who are laid in this blessed 
village | 

25 Also for the memorial of mar John Dayloémaya who built 
two monasteries of the Syrians 

Also for the memorial of the illustrious among saints and 
renowned in deeds and marvellous among confessors mar 
George the holy martyr in whose name was built an holy 

30 church 

Also for the memorial of rabban Sabha and the sons of Shemini 
who are laid in this blessed village 

Also for the memorial of mar John the holy martyr witnessed 
to by his good deeds of holiness and of rabban Joseph 

35 his brother who are laid in this village 
[And for the memorial] of Constantine the victorious king and 


The Liturgy of the Nestorians 281 


of Helena his faithful mother and of Constantine and 
Constans and Jovian and Theodosius and Becay and 
Naaman and Mo®riqi victorious kings 

Also for the memorial of the martyrs and renowned among 
athletes the raisers up of monasteries and churches and 5 
givers of gifts and alms, the sustainers of orphans and 
widows, the amir Matthew and amir Mas‘dd bey who were 
killed by the people of the Ishmaelites and laid in this 
village 

Also for the memorial of the illustrious among athletes and to 
providers of churches and monasteries, generous in alms, 
guardians of orphans and widows the amir Matthew and 
amir Hassan and amir Nijmaldin who departed in this 
village 

Also for the memorial of all faithful and Christloving kings 15 

Also for the memorial of Aaron head of the scribes who gave 
alms and did good deeds in the holy church 

Also for presbyters and deacons and scholars who have de- 
parted from this church 

And of all them that in a true faith departed from this world of 20 
whom our Lord [alone] knoweth the names, that Elohim 
crown them in the resurrection of the dead. [Amen 

And the people answer] 


And our Lord make us all to partake with them in his 
grace and mercy for ever. Amen. 35 


<THE KISS OF PEACE) 
The deacon says 


Give the Peace one to another in the love of Christ 
They give the peace one to another and say 


And for all catholici and bishops and presbyters and deacons 30 
and the whole company who have departed from the congrega- 
tion of the church and for the life and peace of the world: 
for THE CROWN OF THE YEAR that it be BLESSED and completed 
by THY GoopneEss: for every child of the church who is worthy 
to receive this offering which is before thee and for all thy 35 


10 


15 


20 


25 


35 


282 


The Persian Rite 


servants and thine handmaidens who stand before thee at this 
time: for all of them and for all of us be this offering accepted 
for ever. 


Amen 


and they make the procession of the peace, 


{(ANAPHORA) 


And the deacon says 


Let us all confess and make 
request and beseech the 
Lord in purity and groan- 
ing. Stand ye fairly and 
behold those things that are 
done in the fearful mysteries 
which are being hallowed. 
The priest hath drawn nigh 
to pray that by his mediation 
PEACE may BE MULTIPLIED 
UNTO you. Cast down your 
eyes and stretch forth your 
thoughts to heaven 

Watchfully and diligently make 
request and beseech at this 
time and let no man dare 
to speak. Whoso prayeth 
let him pray in his heart. 
And in silence and fear stand 
ye and pray. Peace be with 
us. 


And the priest says this cushadpa quietly 
Cushapa 


O Lord God of hosts repeat, aid my 
weakness by thy mercy and by the 
help of thy grace account me worthy 
to offer before thee this living and 
holy sacrifice for the help of the whole 
body and for the praise of thy glorious 
Trinity, o Father and Son and Holy 
Ghost, for ever 


And the priest rises and lifts the 
vel from the mysteries and folds it 
round about the chalice and pater and 

says 


Forasmuch as thou hast by thy grace, 
o my Lord, accounted me worthy of 
thy body and thy blood, even soaccount 
me worthy of Botpness before thee 
IN THE DAY OF JUDGEMENT. Amen. 


The prayer of the incense 


O our Lord and our God, may the pleasant savour which 
30 we offer thee before thine holy altar within thy glorious temple 
be acceptable unto thee and may it be for the joy of thine 
holy name and for the pardon of thy servants and of thy flock, 
o Father and Son and Holy Ghost, for ever. 


The priest says to the deacon 
Christ strengthen thee to do his will continually. 


The Liturgy of the Nestortans 283 


(THE THANKSGIVING) 
And he proceeds 
Kadnuna 
THE grace oF ouR Lorp JEsus CHRIST AND THE LOVE OF 
Gop the Father, AND THE FELLOWSHIP OF THE HoLy GHOST 5 
be WITH uS ALL now and ever and world without end 
he signs the mysteries and they answer 


Amen 
and he proceeds 


Lift up your minds : 10 
and they answer 
Unto thee, o Gop or ABRAHAM AND OF ISAAC AND OF ISRAEL, 
o glorious king 
and he procecds 
The offering is being offered unto God the Lord of all 15 


and they answer 
It is fit and right 
(and he raises his hands in every kdniina in which now does not occur) 
and the deacon says 
Peace be with us 20 
And the priest kneels and prays secretly and says this cushapa quietly 
Cushapa 


O Lord Lord, give us openness of face before thee that with the boldness 
which is of thee we may accomplish this LIVING AND HOLY SERVICE WITH OUR 
CONSCIENCES CLEAN FROM all EviL and bitterness, and sow in us love and peace 25 
and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN 


And he rises and hisses the altar. And tt must also be made known that 
at the beginning and the end of every gthantha he makes a matintya and kisses 
the altar. And the priest proceeds stretching out his hands in due order and 

saying this gthantha 30 
Gthantha 

Worthy of praise from every mouth repeat and of confession 
from every tongue and of worship and exaltation from every 
creature is the adorable and glorious name of thy glorious Trinity, 

o Father and Son and Holy Ghost, who didst create the world 35 
by thy grace and its inhabiters by thy mercifulness and didst save 
mankind by thy compassion and give great grace unto mortals. 


284 The Persian Rite 


Thy majesty, o my Lord, THOUSAND THOUSANDS of those on 

high bow down and worship AND TEN THOUSAND TIMES TEN 

THOUSAND holy ANGELS and hosts of spiritual beings, MINISTERS 

of FIRE and SPIRIT, praise thy name * with holy cherubin and 
5 spiritual seraphin offering worship to thy sovereignty 


Kadniina 


shouting and praising without ceasing and CRYING ONE To 
ANOTHER AND SAYING 
and they answer - 
10 Hoty ‘Hoty Hoty Lorp Gop oF HOSTS 


heaven and EARTH are FULL OF HIS PRAISES and of the 
nature of his being and of the excellency of his 
glorious splendour 


Hosanna in the highest and HOSANNA TO THE SON OF Davip 


15 BLESSED IS HE THAT came and COMETH IN THE NAME OF 
THE LorD 
HoSANNA IN THE HIGHEST 
and each time they shout HOLY the priest makes a@ matintya before the altar 
And he kneels and says this cushaépa 
30 Cushdpa 


Hoty Hoty Hoty Lorp Gop oF Hosts: heaven and EARTH are FULL OF 
his praises and of the nature of his being and of the excellency of his 
glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE Lorp. 
Hoty art thou, God tHE FaTHER of truth, of WHOM EVERY FATHERHOOD IN 

25 HEAVEN AND EARTH IS NAMED: HOLY art thou, eternal Son, BY WHOM ALL 
THINGS WERE MADE: HOLy art thou, Holy Ghost, being by whom all things 
are sanctified. Woe is me! Woe 1s ME! FOR I AM UNDONE, BECAUSE I AM 
A MAN OF UNCLEAN LIPS AND I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN 
LIPS AND MINE EYES HAVE SEEN THE LoRD OF HOSTS. HOW DREADFUL 1S 

30 THIS PLACE, for this day I HAVE SEEN the Lord face to face, and THIS 18 
NONE OTHER THAN THE HOUSE OF GOD AND THIS IS THE GATE OF HEAVEN. 
*And now, o Lord, let thy grace be upon us repeat and purge our unclean- 
ness and sanctify our lips and mingle, o my Lord, the voices of our feeble- 
ness with the hallowing of the seraphin and the halleluiahs of the angels. 

35 Praise be to thy mercies who hast made creatures of dust partakers with 
spiritual beings 

And he rises and says 
Bless, o my Lord: bless, o my Lord: bless, o my Lord 


My brethren, pray for me 
40 and he repeats this gthdntha quietly 


The Liturgy of the Nestorians 285 


Gthdntha 


And with these heavenly hosts we give thanks to thee, o my 
Lord repeat, even we thy servants weak and frail and miserable, 
for that thou hast given us great grace past recompense in that 
thou didst put on our manhood that thou mightest quicken it 5 
by thy godhead, and hast exalted our low estate and restored 
our fall and raised our mortality and forgiven our trespasses 
and justified our sinfulness and enlightened our knowledge 
*and, o our Lord and our God, hast condemned our enemies 
and granted victory to the weakness of our frail nature in the 10 
overflowing mercies of thy grace 


[Our Lorp JEsSuS THE SAME NIGHT IN WHICH HE WAS 
DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND 
SAID TAKE, EAT: THIS IS MY BODY WHICH IS BROKEN FOR 
YOU: THIS DO IN REMEMBRANCE OF ME. AFTER THE SAME 15 
MANNER ALSO HE TOOK THE CUP WHEN HE HAD SUPPED, 
SAYING THIS CUP IS THE NEW TESTAMENT IN MY BLOOD: THIS 
DO YE, AS OFT AS YE DRINK IT, IN REMEMBRANCE OF ME 

or read tt as in the other kuddashé | 
Kaniina 20 
And for all thine helps and graces towards us let us raise to thee 
praise and honour and confession and worship now and ever 
and world without end 


and he signs the mystenes and they answer 


Amen. 25 


(THE INTERCESSION ) 
And the deacon says 


Pray in your minds. Peace be with us 
And the priest proceeds to this cushadpa knecling and saying in his heart 

Cushapa 30 

O Lord God of hosts, accept this offering for all the holy catholic church and 

for all the just and righteous fathers who have been wellpleasing in thy sight 

and for all the prophets and the apostles and for all the martyrs and confessors 

and for all mourners and distressed and for all the needy and tormented and 
for all the sick and afflicted and for all the departed who have been severed 35 

and have gone forth from amongst us and for this people that looketh for 

and awaiteth thy mercies *and for my frailty and misery and poverty repeat. 

Yxa, o our Lorp and our Gop, AFTER THY MERCIES AND THE MULTITUDE 


286 The Persian Rite 


OF THY GOODNESSES deal thou with thy people and with my misery and 
NOT AFTER MY SINS and transgressions, but that I and these may be accounted 
worthy of the pardon of offences and the remission of sins through this holy 
body which we are receiving 1N THE BELIEF OF THE TRUTH by the grace which 
5 is of thee. Amen‘, 
And he nses and says 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 


My brethren, pray for me 
and he proceeds and repeats this gthantha quietly 
10 Gthantha 


Do thou, o my Lord, in thy many and unspeakable mercies 
repeat Make a good and acceptable memorial for all the just and 
righteous fathers who have been wellpleasing in thy sight, in 


® Cushapa of the departed [which ts used at memonals of the departed instead 
15 of or tn addition to the foregoing | 


I worship thy grace, o my Lord, and I confess thy mercifulness, in that 
though I be unworthy by reason of my sins, thou hast brought me nigh unto 
thee in thy compassion and hast appointed me a minister and mediator of these 
glorious and holy mysteries, desiring of thee and beseeching thy sovereignty 

20 that they be for the tranquillity and peace of the world and for the preservation 
of thine holy church and for the increase of the true faith and for the exaltation 
of the righteous and for the pardon of sinners and for the acceptance of the 
penitent and for the return of them that are afar off and for the encouragement 
of the weak and for the refreshing of the tormented and for the comforting of 

as the afflicted and for the healing of the sick and for the support of the poor and 
for a good memorial of the departed, and do thou to all of us, o my Lord, such 
things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of 
hosts repeat, may this offering be accepted in the heights above from my hands, 
sinner and offender that I am, like the offering of Abel in the plain and of Noah 

3o in the ark and of Abraham in the sacrifice of his son and of Elijah on mount 
Horeb and of the widow in the treasury and of the apostles in the upper room, 
and with the offering of the just and righteous fathers who from one generation 
to another have made their offering. Yea, our Lord and our God, may this 
offering be accepted for all the holy catholic church that it be established and 

35 kept immovable, and for priests and kings and rulers that they be established 
in the tranquillity of the churches and in the peace of their borders, and for the 
poor and needy and tormented and for the mourners and distressed and 
afflicted, and for all the departed who have been severed and have gone forth 
from among us, and for all those who stand before thine holy altar and make 

40 petition through my sinfulness: grant their requests, pardon their offences 
and blot out their sins. And for this land and them that dwell therein, and 
for this village and the inhabiters thereof: compass it, o my Lord, with a strong 
wall and turn away from it in thy grace hail and famine and death and THE 
LOCUST AND THE CANKERWORM AND THE CATERPILLER and let not the spoiler 

45 have power over us and LET NOT THEM THAT HATE US REJOICE OVER us; and 
for N and M 


and he names the cause and the matter, kneeling before the altar: and every 
cause of his own or of others he here brings before God, 


The Liturgy of the Nestorians 287 


the commemoration of the body and blood of thy Christ 
which we offer unto thee on thy pure and holy altar as thou 
hast taught us, and grant us thy tranquillity and thy peace all 
the days of the world. * Yea, o our Lord and our God, grant 
us thy tranquillity and thy peace all the days of the world repeat 5 
THAT ALL THE INHABITANTS OF THE EARTH MAY KNOW THEE 
THAT THOU ART THE ONLY TRUE Gop the Father and that 
THOU HAST SENT our Lord JEsus Curist thy Son and thy 
BELOVED. And he our Lord and our God came and in his 
lifegiving gospel taught us all the purity and holiness of the 10 
prophets and the apostles and the martyrs and the confessors 
and the bishops and the doctors and the presbyters and the 
deacons and all the children of the holy catholic church, 
even them that have been signed with the living sign of holy 
baptism 15 
and when he says them that have been signed let him sign the throne from 
below upwards and from right to left, inclining the while. 


(THE INVOCATION) 
And here he strikes his face with his hands 


And we also, o my Lord repeat three times, thy weak and frail and 20 
miserable servants who ARE GATHERED TOGETHER IN thy NAME, 
both stand before thee at this time and have received the example 
which is from thee delivered unto us, rejoicing and praising and 
exalting and commemorating and celebrating this great and 
fearful and holy and lifegiving and divine mystery of the passion 25 
and the death and the burial and the resurrection of our Lord 
our Saviour Jesus Christ 

The deacon says The priest rises and elevates his hands 

In silence and awe stand ye and says 

and pray. Peace bewithus.s AND MAY THERE COME, 30 

O MY LORD, thine Holy 

Spirit and rest upon this offering of thy servants and bless it 

and hallow it that it be to us, o my Lord, for the pardon of 

offences and the remission of sins and for the great hope of 
resurrection from the dead and for new life in the kingdom of 35 

heaven with all those who have been wellpleasing in thy sight. 

And for all this GREAT AND MARVELLOUS dispensation towards 


288 The Persian Rite 


us * we will give thee thanks and praise thee without ceasing in 
thy CHURCH redeemed BY THE PRECIOUS BLOOD oF thy CuristT, 
with unclosed mouths and OPEN FACES 
Kaniuna 
5 lifting up praise and honour and confession and worship to thy 
living and holy and lifegiving name now and ever and world 


without end 
and he signs the mysteries and they answer 


Amen 
10 [The veil ts closed| and he makes a matintya before the altar, but let him 
not kneel 
and he proceeds 

O Christ the peace of those above and the great tranquillity of 
those below, grant, o my Lord, that thy tranquillity and peace 
15may abide on the four corners of the world and especially 
within thine holy catholic church, and grant peace to the priest- 
hood with the realm AND MAKE WARS TO CEASE IN ALL THE 
WORLD and SCATTER THE divided PEOPLES THAT DELIGHT IN 
WAR, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE IN ALL 


20 sobriety AND GODLINESS 
And he proceeds 


I THANK THEE, O FATHER, LoRD OF HEAVEN AND EARTH, 

o Father and Son and Holy Ghost, that though I be a sinner 
and weak yet by reason of the multitude of thy mercifulness thou 

a5 hast in thy grace accounted me worthy to offer before thee these 
fearful and holy and lifegiving and divine mysteries of the body 
and blood of thy Christ that I may minister to THY PEOPLE AND 
SHEEP OF THY PASTURE the pardon of their offences and the 
remission of their sins and the salvation of their souls and the 
30 reconciliation of the whole world and the tranquillity and peace 


of all the churches 
He proceeds 


HAVE MERCY UPON ME, 0 GOD, AFTER THY GREAT GOODNESS 
O king Christ, have mercy upon me 
35 ACCORDING TO THE MULTITUDE OF THY MERCIES DO AWAY 
MINE OFFENCES 
O king Christ, glory to thy name 
(and in like manner alternately to the end of Ps. kt) 


The Liturgy of the Nestorians 289 


UNTO THEE LIFT I UP MINE EYES, 0 THOU THAT DWELLEST IN 

THE HEAVENS 

(and the rest of Ps. cxxtit 1-3a) 

I WILL WASH MY HANDS IN INNOCENCY, 0 LORD, AND SO WILL 

I GO TO THINE ALTAR 5 
[and he goes a second time into the place of the deacon and washes his hands) 

Prayer of incense 
May our prayer and our petition be pleasant unto thee, o our 

Lord and our God, and may.the smoke of our pleasant censer 
refresh thee like the censer of Aaron the priest in the tabernacle. 10 
And renew our souls with our bodies and be reconciled to thy 
creation for thy many mercies’ sake, o creator of pleasant roots 
and sweet spices, Lord of all, Father and Son and Holy Ghost, 
for ever. Amen, 


(THE FRACTION AND CONSIGNATION ) 15 
The order of the signing and the breaking 
And he begins the order of signing and breaking and draws near with his 
hands outstretched and not folded as illiterate men do and he censes his hands 
and his face saying 


*Sweeten, o our Lord and our God, the savour of our zo 
uncleanness and our corruption with the sweet odour of the 
pleasantness of thy love and purify us therewith from the 
defilements of sin, o thou good shepherd, who wentest forth 
to seek us and didst find us when we were lost and willest our 
return. Pardon me mine offences and my sins, those I know 25 


and those I know not, in thy grace and thy mercies repeat three 


limes 
and say 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 
* The mercifulness of thy grace, o our Lord and our God, 30 
bringeth us nigh unto these glorious and holy and lifegiving 
and divine mysteries albeit we are unworthy repeat three times 
and the deacon answers him 
In truth, o my Lord, we are not worthy. Have pity on us, 
o my Lord, for that we are not worthy for our frailty by reason 35 
of our many sins 
Each time after he says The mercifulness of he folds his hands on his 
breast in the form of a cross and kisses the middle of the altar and also the 
right side and the left side 
U 


290 


[The deacons begin 
SEE THAT IT IS I MYSELF 


I am the bread which came 
down from on high, said our 
5 Saviour in the mysteries to his 
disciples. _Whoso hath love 
approacheth and receiveth it 
and liveth for ever in me and 
inheriteth the kingdom 


10 Glory be to the Father and 
to the Son and to the 
Holy Ghost 


The cherubin and seraphin 
and archangels in fear and 
15trembling stand before the 
altar and gaze at the priest 
breaking and dividing the body 
of Christ for the pardon of 
trespasses 


20: FROM EVERLASTING TO EVER- 
LASTING world without end 


O thou who in mercy dost 
open the door to the penitent 
and callest sinners to come to 

25 thee, open to us, o my Lord, 
the door of thy mercies and let 
us enter by it and sing praise 
to thee by night and by day]. 


3° 


The Persian Rite 


And the priest takes the uppermost 
bichra which ts in the middle of the paten 
12 both his hands which must not then be 

folded and looks upwards and says 

Praise to thine holy name, o our 
Lord Jesus Christ, and worship to 
thy sovereignty at all times for ever. 
Amen 

For thou art THE LivING and life- 
giving BREAD WHICH CAME DOWN FROM 
HEAVEN and giveth LiFE to the whole 
WORLD and they wHo EaT of it DIE 
Not and they who receive it are saved 
and pardoned in it and live in it for 
ever, Amen 

and they answer 
Amen 

And he kisses the biichra in the form 
of a cross, not bringing it to his lips, 
but figuratively, above and below and 

right and left, and says 

Glory be to thee, o my Lord ¢hree 
times, FOR thine UNSPEAKABLE GIFT 
towards us for ever. Amen 

and they answer 
Amen 
He holds the bichra firmly with both 
hands and says 


We draw nigh, o my Lord, 
in the true faith of thy name 
to these holy mysteries and by 
thy compassion we break and 
by thy mercifulness we sign 
the body and the blood of our 
Saviour our Lord Jesus Christ: 
in the name of the Father and 
of the Son and of the Holy 
Ghost for ever 

and they answer 
Amen 


While naming the Trinity he breaks 
the bichra that is in his hands attentively 


The Liturgy of the Nestorians 291 


into two halves. And some here sign 
the perista with their thumb at the time of 
breaking: but do thou beware of such 
an audacity, for that tt ts not necessary 
here to sign but only to break in the § 
name of the Trinity, holding them in 
both hands. And he puts the half which 

ts in his left hand tn tts place, not in sts 
Sormer position but arranging the broken 
side towards the chalice. And with the 10 
half in his right hand he signs the blood 

tn the chalice from cast to west and from 
north to south, dipping a third part of 
the half which ts in his hand into the 
chalice : that is (he dips) a third part of 15 
both the portions. And he signs the 
chalice with that half of the bichra and 
not with the upper side and its edge, as 
others are wont to do, but with the part 
where tt 1s broken while the front of the 20 
half ts towards (the chalice). And he 
says while making the sign of the cross 

rom east to west 


The precious blood is signed 
with the lifegiving body of our a5 
Lord Jesus Christ: in the 
name of the Father and of the 
Son and of the Holy Ghost 
for ever 


this while signing from east to west 30 
towards him: and at the Holy Ghost 
he signs from north to south towards the 
paten. And so he stgns the body in the 
paten in like manner and with the same 

half which is in his hand saying —35 
The holy body is signed 
with the propitiatory blood of 
our Lord Jesus Christ : in the 
name of the Father and of the 

Son and of the Holy Ghost 40 


for ever 
and they answer 


Amen 


292 


10 


20 


25 


3° 


35 


40 


The Persian Rite 


And he holds both the halves in his 
two hands and joins them together as if 
they had not been broken: and let his 
Sorefingers (and thumbs) encircle the 

halves like a wheel: and he says 

These glorious and holy and life- 
giving and divine mysteries have been 
set apart and consecrated and perfected 
and fulfilled and united and commingled 
and attached and sealed one to the 
other in the adorable and glorious name 


- of the glorious Trinity the Father and 


the Son and the Holy Ghost, that they 
may be to us, o my Lord, for the pardon 
of offences and the forgiveness of sins 
and the great hope of the resurrection 
from the dead and for new life in the 
kingdom of heaven, to us and to the 
holy church of Christ our Lord here 
and in every place now and ever and 
world without end 


and at now he cleaves a cleft with his 
thumb at the part which was dipped.in 
the blood, and then he puts the halves 
on the paten one over the other cross- 
wise so that the broken part of the lower 
one which was held in his left hand looks 
towards the chalice, and the broken part 
of the upper one which was held in his 
right hand looks towards the west to- 
wards the priest, so that the deft in st 
looks towards the chalice. 

And he wipes his hands well and 
signs himself between his eyes with his 
thumb unth the sign of the cross and 
also the deacons around him and says 

Christ accept thy ministry: Christ 
illumine thy face: Christ keep thy 
life : Christ nourish thy youth. 

Let him unwrap the veil which ts 
folded round about the paten and chalice 
and say 

Glory be to thee, o our Lord Jesus 
Christ, for that though I be unworthy 
thou hast in thy grace appointed me 


The Liturgy of the Nestorians 


293 


a minister and a mediator of thy 
glorious and holy and lifegiving and 
divine mysteries. By the grace of 
thy compassion account me worthy 
of the pardon of offences and the 5 
forgiveness of sins 

and then 


Glory be to thee, o God: glory be 
to thee, o eternal Son: glory be to 
thee, o Holy Ghost, who sanctifiest 10 
all, for ever | 
and they answer 


Amen. 


(THE BLESSING) 
And he kisses the altar in the midst and proclaims like one making an 15 
announcement and says 
THE grace oF ouR Lorp JEsus CHRIST AND THE LOVE OF 
Gop the Father aND THE FELLOWSHIP OF THE Hoty GHosT BE 
WITH uS ALL now and ever and world without end 
and they answer 20 
AMEN 


And he signs himself lifting his hands a little upwards on cither side, because this 
signing ts recetved on behalf of the people although he makes tt on his own person. 


[The veil ts opened]. 


{THE COMMINUTION) 25 
And the deacon proclaims The priest whispers in his heart and 


Let us all with awe and rever- sia dad 


ence draw nigh to the mys- 
teries of the precious body 
and blood of our Saviour. 
With A PURE HEART AND 
FAITH UNFEIGNED let us re- 
member his passion and 
consider his resurrection: 
for for our sakes the only- 
begotten of God took of 
mankind a mortal body and 
a reasonable and intelligent 


BLESSED ART THOU, 0 Lorp Gop oF 
OUR FATHERS, AND GLORIOUS IS THY 
NAME FOR EVER: FOR THOU HAST NOT 39 
DEALT WITH US AFTER OUR SINS but in 
THE MULTITUDE OF THY MERCIES thou 
hast delivered uS FROM THE POWER OF 
DARKNESS AND HAST bidden us TO THE 
KINGDOM OF thy DEAR Son our Lord 35 
Jesus Christ 


While this ts being said the pnest 
breaks the body and then dips a coal 
for the children. 


40 


294 i The Persian Rite 


and immortal soul and by 
his lifegiving laws and his 
holy commandments hath 
brought us nigh from error 
5 TO THE KNOWLEDGE OF THE 
TRUTH, and after all his 
dispensation for us he THE 
FIRSTFRUITS of our nature 
was lifted up on the cross 
10 «and rose from the dead and 
was taken up into heaven. 
He hath delivered to us his 
holy mysteries that in them 
we might commemorate all 
15 his grace towards us. Let 
us then with overflowing 
love and with an humble will 
receive THE GIFT of ETERNAL 
LIFE and with pure prayer 
zo and manifold grief let us 
partake in the mysteries of 
the church in penitent hope 
turning from our transgres- 
sions and grieving for our 
25 sins and asking mercy and 
forgiveness from God the 
Lord of all. 


(THE LORD'S PRAYER) 
The deacon 
30 We condone the transgressions of our fellowservants 
R O Lord, pardon the sins and transgressions of thy 
servants 
And we purify our consciences from divisions and strife 
R O Lord, pardon the sins and transgressions of thy 
35 servants 
With our souls freed from anger and enmity 
R O Lord, pardon the sins and transgressions of thy 
servants 


The Liturgy of the Nestorians 295 


Let us receive the holy and be hallowed by the Holy Ghost 
Rk O Lord, pardon the sins and transgressions of thy 
servants 
And in union and concord of minds let us receive the fellowship 
of the mysteries in peace one with another 5 
R O Lord, pardon the sins and transgressions of thy 
servants 
That they be to us, o my Lord, for the resurrection of our 
bodies and the salvation of our souls and life world with- 
out end. 10 
When the carusitha ts finished the deacon says 
Let us pray. Peace be with us 
and the priest repeats in his heart quictly 
Pardon, o my Lord, by thy compassion the sins and trans- 
gressions of thy servants and hallow our lips by thy grace that 
they may yield the fruits of praise to thine exalted godhead 
with all thy saints in thy kingdom 


If there ave chalices which they are not consecrating he signs them here 


tag 
on 


And then he rises to his full height after inclining and raises his voice 
and says" 20 
Make thy tranquillity, o my Lord, to dwell amongst us AND 
thy PEACE IN our HEARTS and may our tongues proclaim thy 
truth and thy cross be the guardian of our souls while we make 
new harps of our mouths and speak a new tongue with lips 
of fire. Account us worthy, o my Lord, with the boldness 25 
which is of thee to pray before thee this pure and holy prayer 
which thy lifegiving mouth taught to thy true disciples the 
sons of thy mysteries WHENSOEVER YE PRAY AFTER THIS 
MANNER PRAY YE and confess and say 
and they answer 30 


Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF OUR 
NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE 


® If it is not a feast of our Lord Account us worthy, o our Lord and our 
God, to stand before thee continually without blame wiTH A PURE HEART and 
OPEN FACE with the boldness which in mercy is given us of thee that we may all 
with one accord call upon thee and say ON THIS WISE 


296 The Persian Rite 


FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US 
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: FOR THINE 
IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER 
AND EVER. AMEN 
5 And the priest repeats this prayer quietly 
O Lord God of hosts our good God and our merciful king, we 
desire of thee and beseech the abundance of thy mercifulness : 
LEAD US NOT, O my Lord, INTO TEMPTATION BUT DELIVER US 
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING 
10 DOM AND THE POWER AND THE MIGHT and the strength and 
the dominion in heaven and in earth now and ever and worRLp 
WITHOUT END. AMEN 


or this sometimes said in an audible voice and slowly 


YEA, .o our Lorp and our Gop, we desire of thee and beseech 
1s the mercifulness of thy grace, LEAD us Not, o my Lord, lead 
us not, o my Lord, INTO TEMPTATION BUT save and DELIVER US 
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- 
DOM AND THE POWER AND THE MIGHT and the strength and 
the dominion in heaven and in earth now and ever 
20 and he signs himself and raises his voice 
and WORLD WITHOUT END 


and they answer 


AMEN. 


(THE ELEVATION) 
25 And the priest says 
Peace be with you 
and the people answer 
And with thee and with thy spirit 
and he procecds 
30 The holy thing to the holies is fitting in perfection 
and they answer 
One holy Father, one holy Son, one holy Spirit 


Glory be to the Father and to the Son and to the Holy Ghost 
world without.end. Amen 


The Liturgy of the Nestorians 297 


{ They draw the veil of the altar and range themselves in two choirs in the 
sanctuary and those within begin the following in a low voice saying 


Kaniina 
TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY 
PLACE world without end. BLESSED BE THE GLORY OF THE § 
LorD FROM HIS PLACE* 


They repeat it in a loud voice and the people in the nave answer the 
same words 


Verses said in the sanctuary 

GoD IS GONE UP WITH A MERRY NOISE: AND THE LORD WITH 10 
THE SOUND OF THE TRUMP 

GOD REIGNETH OVER THE HEATHEN: GOD SITTETH UPON 
HIS HOLY SEAT * 

TERRIBLE ART THOU etc * 

Choirs, choirs of spirits arose and escorted the Son in pomp 15 

on the day of his ascension * 


TERRIBLE ART THOU etc * 
Continuation 


WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD 
RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT 20 


TERRIBLE ART THOU etc * 


The precious blood and the body which we have all received, 
praise we it with confession and say Halleluiah halleluiah* 


TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY 
PLACE world without end. BLESSED BE THE GLORY OF THE 25 
LoRD FROM HIS PLACE}. 


(THE COMMUNION ) 
They open the veil 
and the deacon who said the cirusitha comes to the priest and says 
Let us pray. Peace be with us 30 
and the priest takes the hand of the deacon and places tt on the chalice saying 


The grace of the Holy Ghost be with thee and with us and 
with the partakers thereof in the kingdom of heaven for ever. 


Amen 
and the deacon answers 35 


With thee and with us and with the partakers thereof in the 
kingdom of heaven 


298 


And the deacon says 
Praise ye the living God 
They say the Anthem of the Bema on 
days of the mysteries 
5  <Antiphon Blessed be thy body 
and thy blood, o our Lord, 
which thou gavest for pardon 
to the nations and thereby didst 
hallow our nature that we 
1o might sing and praise thy 
sovereignty 


The Persian Rite 


And the deacon who read the apostle 
comes before the priest and says 
Let us pray. Peace be with us 

and receiving him he puts on him a 

veil and puts the paten on his arm 

and says 
The divine grace be with thee and 
with us and with the partakers thereof 
for ever 


And then the deacon who gave the 
peace comes and says 
Let us pray. Peace be with us 
and (the priest) taking the chalice 
gives tt to him saying 
The grace of the Holy Ghost be with 
thee and with us 


When the antiphon ts finished the deacon holding the chalice proclaims 
Bless, o my Lord 


and the preest lifts his hand and makes the sign of the cross over the people and 
says in an audible voice 


20 The gift of the grace of our lifegiver our Lord Jesus Christ be 


fulfilled in mercy to us all 


and they answer 
world without end. Amen 


And they say the verses of the 
25 antiphon 

My brethren, receive the 
body of the Son, saith the 
church, and drink his cup in 
faith in the kingdom 

30 Anthem of the Bema (sung by those 
in the nave} 

{From the exalted heights 
Christ our Lord, the saviour 
of all, put on excellency and 

35 glory and splendour and gave 
salvation to the nations and 
forgiveness of trespasses and 
of sins for the pardon of all 


And when the priest gives the body 
he says 

The body of our Lord to 

the discreet priest or to the 

deacon of God or to the cir- 

cumspect believer: for the 
pardon of offences 

And the deacon says over the chalice 


The precious blood for the 
pardon of offences, the spiritual 
feast for everlasting life to the 
discreet priest or to the deacon 
of God 

and every one according to his degree 


The Liturgy of the Nestorians 


The precious blood and the 
body which we have all re- 
ceived, praise we it confessing 
and saying Halleluiah halle- 
luiah 
Halleluiah fo the tune With thousands 

Wo TARRY YE IN THE CITY 
OF JERUSALEM UNTIL YE BE 
ENDUED WITH POWER FROM 
heaven 

The precious blood efc 

People Thou hast fed us, o my 
Lord, with thy body and thy 
blood. What are our mouths 
that we should confess thy 
name ? 

A priest Blessed is Christ who 
hath fulfilled his compassion 
and gone up with glory to the 
heaven of heavens 

People Thou hast fed us efe 

A priest The disciples won- 
dered then when the cloud 
received him from them 

People Thou hast fed us ete 

A priest The doors are opened 
and the multitude are celebrat- 
ing thee and the Father crieth 
Come, enter, my beloved 

People Thou hast fed us etc} 

Praise for festivals of our Lord* 


® Praise for sundays O our Lord Jesus the adorable king who by thy suffering 


299 


didst vanquish the tyrant death * O Son of God who didst promise us new life 


in the kingdom on high * Cause all harms ¢fc. as on p. 300. For memorials of the 
dead and ferias May the mysteries which we have received in faith be to us, 


o my Lord, for pardon of offences * O thou that art like him that is made [or like 
a servant] and also like the maker, thou art Christ, THE KING OF THE AGES * With 
thy body and blood thou didst pardon and forgive the faults and offences of all 
who have believed in thee * Account us all worthy in thine appearing with 


boldness to Go ouT To MEET thee and with the bands of heavenly beings to sing 


praise. Amen and amen. 


190 


20 


35 


30 


300 The Persian Rite 


[sung alternately verse by verse by those 
in the nave and those in the sanctuary) 


Strengthen, o our Lord, the 
hands that have been stretched 
sout: and have received the 
holy thing for the pardon of 
offences * Account themworthy 
every day: to yield fruits to 
thy godhead * The mouths 
1o which have praised thee within 
the holy place: do thou account 
worthy to sing praise * The 
ears which have heard the voice 
of thy praises: let them not, 
15 0 my Lord, hear the voice of 
alarm * The eyes that have seen 
thy great compassion: again, | 
o my Lord, let them see thy 
blessed hope * The tongues also 
a0 that have cried Holy: do thou 
dispose to speak truth * The 
feet that have walked within 
the church: make them to walk 
in the land of light * The 
25 bodies that have eaten thy 
living body: do thou renew 
with new life * Our congrega- 
tion which hath worshipped 
thy godhead: multiply to- 
30 wards it every help * And 
with us may thy great love 
abide: and therein may we 
abundantlyrender back praise * 
And open the door to the peti- 
35 tion of us all: and may our 
service also enter thy presence* 


Cause all harms to cease 
from us: and make thy tran- 


The Liturgy of the Nestorians 301 


quillity and mercies to dwell in 

our land * That in the day 

of thy manifestation we may 

live before thee: and may co F 
OUT TO MEET thee according to 

thy will * With hosannas we 

will confess thy name: for thy 

grace towards our race * For 

thy mercies are multiplied to- 

wards our manhood: and thy 10 
love hath shined forth upon our 

mortality * And thou hast blot- 

ted out ouroffences through thy 

pardon: praise to thy name for 

thygift * BLessEep BE thy GLorY 15 
FROM out of thy PLACE: who 

forgivest offences because of 

thy mercies * And in thy 

grace account us all worthy: 

to confess and worship thy god- 20 
head * And at every season 

let us lift up: praise to thy 

sovereignty. Amen and Amen. 


( THANKSGIVING ) 
And when the people have received the holy thing the pricst takes back the 25 
vessels with the mysteries to their place [and the veil ts closed] 
And when the priest enters the deacon proclaims 


Let us all then who by the gift of the grace of the Holy 
Ghost have drawn nigh and been accounted worthy and 
have partaken in the reception of these glorious and holy 30 
and lifegiving and divine mysteries give thanks all with 
one accord and glorify God who gave them 

and they answer 
Glory BE To him For HIS 
UNSPEAKABLE GIFT 35 
And the deacon says 


Let us pray. Peace be with us 


302 The Persian Rtte 


And the priest prays with a loud voice* 

It is fitting, o my Lord, every day repeat and it is right at 
all times and meet every hour, to confess and worship and 
praise the fearful name of thy majesty: for by thy grace, o my 

5 Lord, thou hast accounted worthy the weak nature of mortal 
man with the spiritual ones to hallow thy name and to partake 
in the mysteries of thy gift and to take delight in the sweetness 
of thy words and to raise voices of praise and of thanksgiving 
to thine high godhead at all times, Lord of all, Father and Son 

1o and Holy Ghost, for ever 

and they answer 
Amen 
Bless, o my Lord 
And he prays the second time” 

15 Christ our God and our Lord and our king and our saviour 
and our lifegiver and the forgiver of our sins, who in his grace 
and his mercies hath accounted us worthy to receive his 
precious allsanctifying body and blood, grant us to be well- 
pleasing unto him in our thoughts and words and deeds and 

ao actions. And, o my Lord, may this earnest which we have 
received and are receiving be to us for the pardon of offences 
and the remission of sins and for the great hope of the resur- 
rection from the dead and for new life in the kingdom of 
heaven, with all those who have been wellpleasing in thy sight, 

25 by thy grace and thy mercies for ever. Amen 


and while the priest ts saying this one of the deacons binds up the veil 
And while the priests are giving the peace one to another in the sanctuary they 
[that are in the nave] say this psalm 


O PRAISE THE LoRD OF HEAVEN 
30 The Son who gave us his body and blood 
PRAISE HIM IN THE HEIGHT 
The Son who gave us his body and blood 
Cand the rest of Ps. cxlviti 1-6 in like manner) 


® On ferias Praise, o my Lord, and honour repeat, confession and worship 
and continual gratitude are we bound to raise to thy glorious Trinity for the 
gift of the holy mysteries which thou hast given us by thy compassion for the 
pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever. 

> On ferias Blessed be thine adorable excellence in thine exalted place, 
o Christ the pardoner of our offences and our sins, who makest our transgressions 
to pass away by the glorious holy lifegiving and divine mysteries, o Christ the 
hope of our nature, at all times for ever. 


The Liturgy of the Nestorians 303 


and they proceed 


O PRAISE THE LORD, ALL YE HEATHEN 
For his gift to us 


PRAISE HIM, ALL YE NATIONS 
For his gift to us 5 
(and the rest of Ps. cxvit) 


Glory be to the Father and to the Son and to the Holy Ghost 
To the Son who gave us his body and blood 


FROM EVERLASTING TO EVERLASTING world without end. AMEN 
To the Son who gave us his body and blood 10 


LET ALL THE PEOPLE SAY AMEN AND AMEN 
To the Son who gave us his body and blood 


Let us confess and worship and glorify 
The Son who gave us his body and blood 
And they proceed 5 
Our FATHER WHICH ART IN HEAVEN 
three times (without farcings). 


(THE DISMISSAL) 
The Seal 
on sundays and on festivals and on memortals* 20 
The priest goes forth and stands at the great door of the altar at the right 
side and blesses the people in an audible voice and says 
HE WHO HATH BLESSED US WITH ALL SPIRITUAL BLESSINGS 
IN HEAVENLY PLACES IN Jesus CuHrist our Lord and hath 
bidden us to his kingdom and called us and brought us nigh 25 
to his longed-for good things which pass not away neither cease 
nor are destroyed, even as he promised and assured to us in 
his lifegiving gospel and said to the blessed company of his 
disciples VERILY VERILY I SAY UNTO YOU, WHOSO EATETH 
MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND 30 


® Seal on ferias May our Lord Jesus Christ, whom we have ministered to 
and celebrated and honoured in his glorious and holy and lifegiving and divine 
mysteries, account us worthy of the resplendent glory of his kingdom and of 
delight with his holy angels and of openness of face before him and of standing 
at his right hand in Jerusalem on high by his grace and mercy. To him be 
glory: and may the right hand of his care overshadow us and all creation now 
and ever and world without end. Amen. 


304 The Persian Rite 


I IN HIM AND I WILL RAISE HIM UP AT THE LAST DAY AND 
HE SHALL NOT COME INTO JUDGEMENT BUT IS PASSED FROM 
DEATH UNTO LIFE eternal: may he then bless our company and 
guard our congregation and make our people glorious, which 
5 have come and had delight in the power of his glorious and 
holy and lifegiving and divine mysteries, And with the living 
sign of the cross of our Lord be ye sealed and guarded from 
all harm hidden or open now and ever and world without end 


and they answer 
Lo Amen. 
And the priest and the people give peace one to the other, 


{THE EULOGIA) 


[The people kiss the cross in the priest's hands and the enlogia, which was 
baked along with the bichri, ts distributed by one of the priests or deacons 
15 standing at the nave entrance of the baptistery 
During the distribution ts said the prayer of Mary 
May the prayer, o my Lord, of the holy virgin and the request 
of the blessed mother and the beseeching and entreating of her 
that is full of grace, mart Maryam the blessed, and the great 
ao power of the victorious cross, and the divine help, and the 
petition of mar John the baptist be with us continually at all 
seasons and times, Lord of all, Father and Son and Holy 
Ghost, for ever. Amen]. 


(PRAYERS) 


25 A prayer to be said when a man recetves the holy thing 


Hallow our bodies with thine holy body, pardon our offences with thy 
precious blood and make clean our thoughts with the hyssop of thy compassion, 
o Christ the hope of our nature: Lord of all, Father and Son and Holy Ghost, 
for ever, Amen. 
30 When they order the mysteries 
O my Lord, let not thy living body which we have eaten and thy victorious 
blood which we have drunk be to us, o my Lord, for judgement and vengeance 
but for pardon of trespasses and forgiveness of sins and for the great hope of 
the resurrection from the dead and for new life in the kingdom of heaven and 
35 boldness before thee with the just and righteous who have been wellpleasing in 


The Liturgy of the Nestortans 305 


thy sight, o Christ the hope of our nature: Lord of all, Father and Son and 
Holy Ghost, for ever. Amen. 
Another 
For that we have received of thy body openly let thy power dwell in us 
secretly, and let us go forth to meet thee with gladness and praise thee with 5 
a threefold song with the just who fulfilled thy will, o Christ the hope of our 
nature : Lord of all, Father and Son and Holy Ghost, for ever. Amen. 
Another 
For that we have received of thy body from the paten and drunk of thy blood 
from the chalice account us worthy, o my Lord, with the robber to sing praise 10 
in paradise with the just who fulfilled thy will, Lord of all, Father and Son 
and Holy Ghost, for ever. Amen. 
Seal 
For that thou hast accounted us worthy, o my Lord, to delight in thy body 
and thy holy blood, account us worthy also to delight in thy kingdom which 15 
passeth not away nor is destroyed, with all thy saints now and ever and world 
without end. Amen. 


The order of the mysteries is finished, with the kuddasha of the 
blessed apostles mar Addai and mar Mari 
who made disciples of the east 20 
Amen. 


IV 


THE BYZANTINE RITE 


IV. THE BYZANTINE RITE 


1. Pp. 309-344. THE BYZANTINE LITURGY OF THE NINTH 
CENTURY. From Roman. Biblioth. Barberin. MS. iii. 
55 (c. A.D. 800) pp. 1-73, 512, 519. The lacuna in S. Basil 
(pp. 327-336) is supplied from Grofttaferrat. MS.1 B vii 
(ixth or xthcent.). The additions are from (1) S. Maximus 
Mystagogia 8-24 in S. Maxims opp. tom. tt ed. Combefis, 
Paris 1675, pp. 508-23, or Migne P. G. xc cc. §87-709 : 
(2) Chrontcon paschale an. 624 p. 390 in Migne P. G. xcii 
c. 1001: (3) S. Theodorus Studit. De praesanctificatis in 
Mai Nov. patr. biblioth. tom. v, Romae 1849, or Migne 
P. G. xcix cc. 1687-90: (4) S. Nicephorus Cason. 30, 13 
in Pitra Jurts eccl. graec. hist. et mon. t. ii Romae 1868, 
P- 330. 

2. Pp. 345-352. THE LITURGY OF THE PRESANCTIFIED 
OF THE NINTH CENTURY. From the same MS., pp. 74- 
86, 520. The additions are from (1) S. Theodorus Studit. 
u.5S.: (2) Chronicon paschale an. 645 p. 385 in Migne P. G. 
xcil c. 989. 

3. Pp. 353-399. THE MODERN LITURGY OF S. CHRYSOSTOM. 
From EvyoAdyoy ro péya Venice 1869, pp. 34-74 and "Axo- 
AovGia rov avayyoorou frot avANeroupyixdy Athens 1890, 
pp. 27-32. The proper of the Theophania from Tumxdy 
Kara thy ragw tns tov Xpiorov peydAns éxxAnoias Con- 
stantinople 1888, pp. 149 sq.: "AvOoddyow Venice 1865, 
Pp. 303 Sq., 301 sq.: EvyoAdyoy #. 5. pp. 684, 636 sq.: 
“‘OporASyroy rd péya Venice 1870, pp. 113-115, 262 sq. 

4. Pp. 400-411. THE PRAYERS OF THE MODERN LITURGY 
OF S. BASIL. From EvyoAéyioy rd péya Venice 1869, 
pp. 80-97. 

5. Pp. 412-457. THE LITURGY OF THE ARMENIANS. Trans- 
lated from Khorhrdatetr srbazan pataragi (The manual 
of the mystery of the holy Oblation) Jerusalem 1873: Za- 
gharan (The Hymntook) Constantinople 1850, p.177. The 
proper of the 3rd Sunday after Pentecost from Jashofsgsrk 
(Zhe Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan 
(Zhe Canticlebook) Constantinople 1853, p. 409. See the 
Introduction. 


1, THE LITURGIES 
OF S. BASIL AND OF S. CHRYSOSTOM 


(IX TH. CENTURY) 


AEITOYPLIA (AEITOYPIIA 
TOY ATIOY BAZIAEIOY TOY XPYZOZTOMOY) 


{ PROTHESIS) 


S['H reAdla npooxopids) év rij dpxfj yiveras] 
ety) fv moved 5 lepeds év rH oxevo- 5 
vdaxle daronGepévou trod dprov év 
TH Blonep | 

‘O Oedc 6 GEdc HMaN 4 Tov Kdpie 6 beds Hav 6 mpodeic 
oupdvioy aprov tiv tpodiy éavrdvy &mMNON AMWMON YTIEP 
Tob mavrdés Kécpou Tov KUptoy TAc Toy KOcMOY zwric egide 10 
hav Kal Oedv Inooiv Xpiorév eg’ Hyas nat éwi rdv dprov 
€ZamocTeiAac cwTApa Kal AY- Todroy Kal ént +d morhpiov 
Tpwrin Kal evepyérny eYAO- roiTo Kai molncov avrd dypav- 
rofnta Kal dyidfovra Huas réy cov capa Kai tipidy cov 
adrds evrAbynooy Thy mpbbecw alua eis perddnpw woxev 15 
ravrny Kai mpoodegat avTivy at copdtov 
eis Td vrepoupdvidy gov Ov- 
giacThpiov’ pynpdvevcoy as 
dyabds Kai pirdvOpmmos Tar 
mpoceveyxdvroy Kal dt’ ods 20 
mpoonyayov Kai iuas aKata- 


310 The Byzantine Rete 


8. Basil S. Chrysostom 
xpirovs Stapvdagfov éy Ti 
lepoupyfa trav Oelwv cov 
puornplov 
éxoa. 

5 6rt hylacra Kai dedbfaocrat Td mdvrTipov Kai peyadonperes 
dvoud oov rob Ilarpds (xai rob Tiod cai rob dylov Ivedparos 
viv xai del xai els rods alavas Tay aldvewr) 

‘fob xp odpayi8a wouiv év ry ebyG ToD cxevadvAaxtou ém rd &yov 


10 (ENARXIS ) 


3 [Avacnptrrera 
EyAorHménH  BactAeia (Tod ITarpés xai rob Tiod cai rod 
dylou IIvedparos viv cai dei xai els rods aidvas Tov aidver) 
wai 4 Luvanri ow ry éxhovicn] 
15 Etxy dvndeavov a’ 
Kvpie 6 Oeds fpay od 7d 

xpdros dyelxaotoy Kai % dbfa 

adxardAnnros, ov TO €EAE0C 

AMETPHTON Kal % piAavOparia 
20 datos’ abrés Séorota Karta 

Tiv evotrAayyxviay gov éni- 

BAEYon Eq Hus nai émi TON 

dytov OiKON TOYTON Kal TOIHCON 

mMe@ U@Y Kal TOY ocuVvEVXO- 
25 Mévay uly mAovota Ta EAEH 

gov Kal Tovs oixrippovs wou 

éxdoo. 

drt Tpétel col waoa AdzZa TIMH 

Kal mpockdvnats *t@ ITarpi* 
gokal (7@ Tid Kai 7@ Gylp 


* rov Iarpds MS. 


The Byzantine Liturgy of the Ninth Century 311 


8. Basil 
ITvedpart viv Kai dei Kai eic 
TOYC AIMNAC TON AIDNODN ) 
etx dvrpavou B’ 

Kédpwos 6 beds tay cacon 
TON AAON COY Kal €YAOCHCON 
THN KAHPONOMIAN COY, 70 7FA7- 
popa THS éxkAnolas cov éy 
eipnvn StadvAafov, dyiacoy 
TODS AFATIONTAC THY EYTIPETIEION 
Tov OlKOY coy’ od avrovds adyTi- 
ddgacov TH Ocixg cou duvdper 
kal mi érkataAinuc Huas 6 
Oeds royce EATIzONTac étt) col 

exw. 
Sri ody Td KpdTos Kai cof ECTIN 
H BaciAcia Kal A AYNaMIC Kal 
{(H a6za rod Iarpés xat rob 
Tiod cai rob dyiov [Ivedparos 
viv kal del Kal €iC TOYC AIMNAC 
Tov aidver) 
ex dvrupdvou y’ 

‘O rads Kowds Tavras Kai 
cupgedvous ypuiv xaptrdpevos 
mporevyds, 6 Kai Ayo Kal Tpici 
CYMPONOFCIN ETE T@ ONOMATI 
gov Tas airnoes mapexew 
émayyelAdpevos’ avros kai viv 
tav dovAwy cou TA alTHMATA 
TIpOc TO CYMEPON TIAHPWCON 
Xopnyav hiv ev TO mwapdyre 
ai@ve THN @TIITNWCIN THC ONS 


8S. Chrysostom 


10 


20 


25 


30° 


312 


S. Basil 
AAHOelac Kal éy T@ méAAOVTL 
(wy aldvioy xapifopevos 
exw. 

Sri dyabds cai girdvOpwros 
5 Beds imdpxes Kal col tiv 

Sééay ( dvarépropev 7 IIarpl 

cai 7 Tid cai te dylw ved- 

part viv cal det xai els rods 

aiavas Tay aidvwr). 


The Byzantine Rite 


S. Chrysostom 


10 (MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 
1(°H év rQ leparelep rol dpxrepios elooBos (xal) 4 rod Aacl ow 7H 
lepdpxy «is riv éxxAnoiav efcofos] 
etx) tis elodSou 


13 Méomora Kupte 6 Beds Hav 
6 KaTaoTycas €v ovpavois 
Tdypata Kat otparias ay- 
yékov Kai adpyayyéAwy mpods 
Aeroupyiavy THs ons dé€ns, 

20 Toingoy adv TH eladd@ hud 
cicodoy dylwy dyyéAwy yevé- 
oOat ovvrAEToupyovvrey *piy 
Kat avvdoforoyovvtwy tiv any 
ayabérnra 

25 éxdw. 
ért mpéme: cor (waoa Adza 
TIM Kal mpooKdynats TO Iarpi 
kai T@ Tid cai TO dylo Tvev- 
part viv Kai dei Kai eic ToYc 

30 AIONAC T@N AIMNODN ). 


Evepyéta xai ris xrloews 
mwdons Onpuovpyt mpbadefat 
Tpoctotcay Thy éxxAnolay Kal 
éxdorou 7d cupdépoy éxirAfpo- 
gov Kai dyaye médvras els 
TeAclérntTa Kai aflovs has 


anépyacat THs BaciXeias oov 


Xépire Katolkrippots kai prrav- 
Opwria rot povoyevods cov 
viod peO’ od eYAorutoc ef (oor 
7 tavayio Kai aya0@ xai 
(woTro@ cou mvedpart viv Kai 


The Byzantine Liturgy of the Ninth Century 313 


8. Basil 


8S. Chrysostom 
dei kal els rods al@vas Tar 
9? 
aioverv), 


Evx} rod TPIXAFIOY 


‘O @eds 6 Srioc 6 én Sriotc 
ANaTTAayOmENoc 6 Tpicayla govij 
bd THY cEepadip avupvotpevos 
kal tid trav xepouBip Sogodo- 
youpevos Kai bd méons érov- 
paviov duvdpews mpooxuvov- 
pevos, 6 éx Tod ph dvros eic Td 
EINal Tapayayov TA CYMTIANTA, 
d KTicac TON SNOpwWrTON KAT 
EIKONA Oy Kal OMOIWCIN Kal 
wavTi cov xapiopatt KaTaxoc- 
pnoas Kai Awdoyc alrodyre 
COMIAN Kal CYNECIN Kal 2) 
Tapopoy duaptdvovra adAAA 
Génevos éri cwrnpia perdvo.ay, 
6 katafiooas Huds Tovs Tamet- 
vods kai dvagious dovAous cov 
kai €v Ti} @pa tavTy ctriNnal 
KATENWTTION THC AOZHC TOO 
dyiou cov @votacrnpiov Kai 
THY OpEtdonevny cot TpocKivn- 
aw Kai dofodroylay mpordyew 
autos Oéorota (mpbcdefat) 
' Kat &« cTématoc Huey Tor 
dpaptwodov Tov Tptadytov Suvoy 
kai émioxeyat huas &y TH 
xXpnorérnti cov, svyydépnooy 
hply way wAnmpéeAnpa Exovorby 


"Aye adylov 6 Beds tpav 
6 pévos Srioc Kai én drioic 
AnaTlayOMENOC, Lytos birdpyecs 
6 THY advuTrépBAnrov Sbgav év 
auT® Kextnpévos’ dytos 6 Beds 
6 Aéym ra wévTa svornod- 
pevos' dytos 6 Beds by ra 
TeTpapopha (oa axaratravoTo 
gwv7 Sogdfovew* dys 6 Beds 
6 ord rAHOovs adylwv dyyéAov 
Kal adpxyayyédwv dopacia rpe- 
péyrwy mpooKuvovpevos Kat 
dogoroyotuevos: dytos 6 Oeds 
6 Tots mroAvéupacw yepouBip 
TH actyitm pwvy TO axoipy- 
To Spare émBrérov Kai 
émixAlvay 1d ovs gov’ adytos 
6 Oeds 6 Trois éLamrrepvyots 
cepadip éroxovpevos Kal Kpo- 
TovvTmy Tas éavray mrépvyas 
Kat Tov émwwixtoy Duvov dpvovy- 
tov Td” Arioc Srioc Srioc K¥ proc 
caBawd 6 mpoadexdpuevos’ Lytos 
yap ef 6 Beds Hyer by apyai 
kal é£ovolat (kal) xuptérnres 
éy ovupay@ mpooxuvotcw Kai 
émi yas dvOpwrot dyvupvoioww 
kai oéBovow’ auvrés diddv- 


5 


° 


5 


3° 


314 


8. Basil 
re Kal dxovowov, dylacoy hpov 
Tas uyas kal Ta oopata Kai 
dds Hpiy én OciOTHTI AaTpeyeIN 
got TrAcac Tac HMépac THc zoric 


The Byzantine Rite 


8. Chrysostom 
Opwrre mpbcdefat Kai ex oré- 
paros }uov Toy dpaptwodAmy 
Tov Tpiadytov buvov mporpepd- 
pevoy wrap tpov Kal mapa 


mavTos Tob Aaod cov Kail Kard- 
mepoy Huiy mAovota Ta éAEN 
kai rods olxrippovs cou, wpec- 


5HMON, trpecBelas tHS dylas 
Oeordxov kai m&éytTo@v TON ATIWN 
TON AT’ al@Ndc woe Evapertn- 
odvrov Belats tis dylas Oeoréxou Kai 
wdvrav tov dylwov trav dr 
" aldvés cot evapecTnodvroy 
decheo. 
drt Srioc ef 6 Oeds Hay * xal én drioic Emanatayel® Kal wot Tiy 
défav dvaréuropev (7@ Iatpi cal r@ Tid nai ro dyio TIved- 
part viv Kal del Kai els rods aidvas Tov alover), 
15 1(‘H eis tov Opdvov tov lepanixdv dvaBacrs] 
ely tijs dvwo xaéSpas etx THs Ka8é8pas To) Oucracrnplov 
Aécrrota Kypie G€dc THN AYNAMEWN C@CON TON AQON COY Kal 
elpyvevooy avrév Tf} Ayndmel TOU drioy wou mNEYMaTOC dia Tod 
Tumrou Tod Tiuiov »aravpod rod povoyevobs cou vioi pel ov 


20 evroynTos ef eis rods alavas Tay aidvey, dayny. 


(THE LECTIONS) 
1([TA @EIA ANATNQEMATA 
yiveras évBo8ev éx oO leparelou neAcioe rol dpxrepiws ip’ dxdorp dvayvec- 
pane ris elpfivys tropavaors 
35 TA GEIA AZMATA 
TO ATION EYAITEAION. 
Mera tiv Oelav rod dylou eiayyeAlou dvayvwow & dpxtepeds xaracr To Opévov). 


{THE PRAYERS) 
Evxy ris ‘Exreviis “rod Kupie eAenoor® 
30 Kupte 6 Oeds hyay riy exreviy radrny ixeclay mpbcdefar 


a —«al... twavanzave Bas. b +oov Bas. 


© —ro Kupe tAénoor Chrys. 


The Byzantine Liturgy of the Ninth Century 315 


8. Basil 


8. Chrysostom 


Tapa tay cay SovAwy Kal éAEHCON HUGS KaTA TO TAHBOC TOY 


éAéoyc coy, Kal rods olxtippovs cov Kardmepuypov eh yas xai 
éri mévra tov aby cov tov amexdexduevoy 7d tmapd cov 


mAovatov EAEOS 


ixepeo, 

re eXejpov Kai pirdvOpwros Oeds trdpyes Kai col rv dbgav 
(dvaréuropey TO Tlarpi cai 76 Tid cai tO dylp Ivedpare 
pov xai del kal els rods alavas Tay aidver), 


(THE DISMISSALS) 


Etx) narnxoupivey 


Kipie 6 Oeds jyay 6 én 
OYPANOIC KATOIKON Kal émeBrAé€- 
mov éri wmdvta Ta Epya cov, 
ériBrewov Kai éri rods dov- 
Aovs gov Tods KaTnxoupévous 
rods KexAtkéras rods éavTaey 
dos 
avTois Tov €AappoON 2yTON, 
mwoingov avTods éAn 


>». 2 >. + 
avxévas évamiby cov 


THS 
dyias gov éxxAnotas xal Kar- 
aflwcov avrovs Tod AoyTpoy 77s 
TIAAINFENECIAC, THS AhErews THY 
dpapriav Kat Tob évdvparos 
Tis apOapolas cic énirnwcin 
gov TOY AAHOINOY BEOY ua 


Eix Karnxoupivey mpd ris dylas 
évadopas, rod Xpvcogrépou 


Kypie 6 G€6c HM@N 6 EN 
YYHAOIC KATOIKO@N Kal TA Ta- 
TIEINA EOpan, 6 THY cwoTnplay 
T® yévee tov dvOpdrev é2- 
ATTOCTEIAAC TON MONOTENH grou 
YiOn Kal Oedv Tov KUptoy Apor 
"Inooby Xpioréy' ériBrevpov 
éri rods SovAous cou Tods KaTn- 
Xoupévous rods droKxexAtKéras 
oot Tov éavrav avyéva kai 
Katafiwcov avrods EN Kalp@ 
eYOéTw THS TOK AOYTPOY TAAIN- 
reneciac, THS ahécews THY 
duapriay Kai rod évdvparos 
tis dpOapaclas’ Evwoov adbrovs 
Th ayla cov KaboXtKf Kal 
dmrooroNky exkAnoia Kat ovy- 
kataplOuncov avrovs Ti éx- 
AEKTF Tov Toinyp 


5 


10 


30 


316 


8. Basil 


The Byzantine Rite 


8. Chrysostom 


Exe. 
iva nai avrot adv tiv Sofd(wow 7d mwdvtipoy Kai peyado- 


amperes (Svoud cov rob Ilarpds nal tod Tiof nai rod ayiov 


IIvevparos viv xal det xai els tods alavas tay aldévov) 
5 1[4 Tav Karnxoupévav cal 4 Tav Aowurav Trav dvaflev rijs Oelas Trav 8a On- 
copivwy pvotnplev Oeoplas dwédAvois re wai éxPBoArr Sud Trav Aaroupyav yiverar 
‘H KAciows Trav Gupav). 


(MASS OF THE FAITHFUL) 


(THE PRAYERS OF THE FAITHFUL) 
10 Evxy morav a’ perd 1d dwAwbiva rd eAnrév 


Sd Kipie xaréSeg~as apiv 
TO mera TodTo tHc owrnplas 
MyCTHPION, oD Karntiwoas Has 
Tovs Tamevods Kal dvafious 
15 dovAous cou yevécOat AEtToup- 
yous Tod dylov cov bvctaotn- 
ptov’ od ikAnw@con HMac TH 
AYNAMEL TOY AfiOY oou TINEY- 
MATOC €IC THN AIAKONIAN TAYTHN 
20 iva a@xaTraxpitas crdnTec éNO- 
TION THic 4riac AGZHC COY 3poG- 
dywpéy got OYcian ainécewc’ 
od yap ef 6 énepr@n TA TANTA 
én mrdcin’ dds Kupie wai {nép 
25 Tov (HpeTepwy) duaprnudroy 
Kal TON TOY Aaoy ATNOHMATOON 
AEKTHN eNécOal THN OYCIAN 
pay Kal eYTpdOCcAeKTON évd- 
mby cov 


Eyyapictoymén cor Kypie 6 
BEC TON AYNAMEWN TH KaT- 
afidoavTt Huds mwapacrhvat 
kai viv 7 dyip cov bvoia- 
ornpio kaimpoomeceiy Tots oik- 
Tippois gov Yep Tay huerepov 
duaprnpadroy Kai TON TOY Aaoy 
APNOHMATWN:’ mpbadegat 6 Beds 
Thy dénow huey Kat mrolnaoy 
huas dgious yevéoOat rob tpoc- 
épein oot Aeticeic Kail ixecias 
kai Oucias dvatpdxrovs trép 
mwav7ds TOU Nao cov Kai iKé- 
NWCON HMAC os EO0Y EIC THN 
AIAKONIAN OU TaYTHN EN TH 
AYNAME! TOY TINEYMATOC ooU To? 
drioy dxarayvdorws Katdmpoo- 
kérrws év kabapo TH Maptypiw 
THC CYNEIAHCEWC HMON ێtTiKa- 
AeicOal oe EN TrANTI Kalp@ Kai 


The Byzantine Liturgy of the Ninth Century 317 


S. Basil 


éxpu. 


S. Chrysostom 
TON iva cicaxover hper jen 
hpiy Eon EN TH TAHOE THS ORS 
ayabérnros 


Srt npémre: coi Waoa AGZa Tun Kal wpooxuynots TS Tlarpi (Kai 3 
TO Tig xai to ayio Lvedpari viv wai det cai ac Toy aiwnac 


mine eae 
T@N AIWNON ), 


Eq mori £ 


‘O Océs 6 emwxepdpevos 
én €Aéer Kai OiKTIpmoic THY 
Taneivootv huay, 6 crTHcac 
pas TOvS TaweELvoUsS Kai duap- 
Twdovs Kai avafiovs Sotdous 
COU KATENOTTION ariac 
AdzHC cou Aetroupyeiy TO dyin 
cov Ovatacrnpip’ od évicyu- 
Gov NUaS TH AYNAME! TOD Arioy 
gov TNEYMATOC €IC THN Ala- 


THC 


KONIAN TAYTHN Kal Adc Hpiy 
AOron EN ANOIZEI TOY CTOMATOC 
Hpov eis TO Emixadetcba Ti 
xdpw tod dyiou cov mvevparos 
él ray pedAbvtwy mporiber bat 
Sdpav 


ITdAw xai woddAdxs coi 
wpoowimropey Kai cod deéueOa 
dya6t xai dirdvOpawe Swas 
EmBAéyac Eri rn AéHcIN Hyer 
KAGAPICHC Hye Tas Wuyxds Kai 
TQ copata AO MaNTOC MOAYC- 
MOY CapKOC Kal TINeyMaTOC Kat 
d@s piv dvévoyoyv Kai dxard- 
KpiToy tiv wapdoracw rob 
dylov cov Ovotacrnpiov' ydpi- 
oat dé 6 Oeds Kai Trois cuvevyo- 
pévots Huty mpoxom)y Blov Kai 
mlorews Kai cyNécewc mNey- 
dds avrois wdvrore 
pera pbBou xai dydmns Aatpev- 
ovtds oot dvevdyws kai dxara- 


MATIKHC’ 


Kpitws metéyeiIn TON AION 
cov pvotnploy Kai tic ézov- 
paviov gov Bacideiac Aziw- 
OriNal 


exw, 
dws td tol Kpdrovs cov mdvrore gudarrépevar cot déb~av 30 


dvanéunwpey (rp Tarpi xai 76 Tid wal te dyip Ivedpari 


viv kal dei Kai els Tods al@vas TéY alovwr). 


318 The Byzantine Rtte 


8. Basil 


S. Chrysostom 


(THE GREAT ENTRANCE) 


Etx7 fv roe 5 lepeds mip daurod 
TQN XEPOYBIKON Acyopévov 


Ovdeis dftos ray cuvdedepévey Taic 
5 Capxixaic ém@ymiaic Kai HAONAIC mpog- 
épxerOar h mpoceyyifey f Aecrovpyety 
got Bacikey THC AOZHC’ rd yap da- 
Kovety wos péeya Kai doBepdy xal rais 
érrovpavias Suvdpeciy dmpdatroy’ GAN’ 
10 pos 81d Hv chy dharoy GiravOpwriay 
drperros nal avadolwros yéyovas dy- 
Opwrros xal dpxsepevs npay éxpnuari- 
gas Kal ris Aetroupyixns ravTns Kal 
avaipaxrov bucias rv lepoupyiay mapé- 
15 Owxas @s AECTIOTHC TOY ATIANTON’ CY 
yap Aecrézelc TON érroupaviay Kai emt- 
yeiwy 6 eri Opdvou xepouBixou éroyxov- 
pevos, 6 rev oepadelu xiptos cal 
BaciAeyc roy "IcpanA, 6 pdvos Arioc 
20 kal EN AfiOIC ANATIAYOMENOC’ o€ GUT wTe 
roy pdvov dyabdy rai edijxooy emiBAe- 
WON €m! Eme TON duapredoy Kai dy PEiON 
AOYAON cov Kal IKANWCON pe TH AYNAME! 
Toy apioy gov mNEymaTOC evdedupevon 
25 Thy THs lepareias xapty mapacrnvat TH 
dyig wou raury tparé{n kal iepoupynoas 
70 dyidy cov cépa xal rd riptoy ala’ 
got yap kKNivw roy éuavrov avyeva Kal 
Béopai mov mi ATOCTPEéYHC TO TIPOCw- 
30 TON Coy ATT EMOY MHAE ATIOAOKIMACHC ME 
ék moday Coy adAAGa afiwcoy mpocervex- 
Onvat cot ra ddpa raira Un’ éuov raret- 
vou Kai dyaptrwAov Kai avagiouv Sovdou 
gov’ ov yap ei 6 mpoopepwy xai mpoo- 
35 hepopevos xat dy:d(wy nai dysta(dpevos 
Xptore 6 beds npdy cat cot ryv 8dfay 
dvarépropev ro Larpt cat rp Yip (xai 
rp ayi Lvevpare viv kat dei cal els 
rovs alavas rév aldvwy). 


1(H TON ATIQN MYZTHPIQN EIZOAOX). 


The Byzantine Liturgy of the Ninth Century 319 


8. Basil 


Etxy ris mpocxopSis ro dylou 
Bacviciou petd +d wAnpdca tov Aadv 
Tov pvotikdy tuvov 


Képie 6 beds hpav 6 xricas 
has Kal adyayov els tiv for 
rautny, 6 vrodel~as tpiv ddoyc 
eis awrnpliav, 6 xaptodpuevos 
huty ovpavioy pvotnploy azro- 
kdduwi od ef 6 OéMENOC Huas 
€ic THN AIAKONIAN TAYTHN EN TH 
AYNAME! TOY TINEYMATOC GOU TOY 
brioy’ evddxnoov O17 Kvpte rob 
yevérOat pas Atakédnoyc THs 
KAINHC @ou AIAOHKHC, AEcToup- 
yoos tay dylwy cov pvotnplor’ 
mpoacdegat pas mpoceyylfov- 
tas TO dyiw cou buctacrnpip 
KATA TO TAHOOC TOY EAEOYC COY 
iva yevopeba d&£ot Tov tmpoc- 
depen cot THY AoyiK}y TavTHY 
Kai dvaipaxrov Ouciay ynép 
T&Y hueTepwy AuapTnuarov Kal 
T@N TOY AAO? ATNOHMATOON’ Ay 
mpoodegduevos eis TO dytov 
kal tirepoupdvioy Kai voepdy cou 
Ouc.acrnptoy cic OCMHN EYWAIAC 
GUTLKATAaTEmpov Hulvy THY Xap 
Tob aylov oouv mvevparos’ éri- 
Breyrov éf hyads 6 Beds xai 
Eide emi tiv Aatpelay Hpov 
Tavrny Kai mpbade-at avriy ws 


S. Chrysostom 
Etxy rijs mpooxopsdiis rol dylou 
*lwdvveu ro Xpucocrépev perd td 
émoreOfiva: ta ya BGpa év rf dyig 
vpawt{y wal wAnp&cas tov Aadv Tov 
puorixdy Suvov 5 


Ky pie 6 Oedc 6 TantoKpAtoop 
6 pbvos &ytos 6 dex dpevos bycian 
aiNécewc mapa tay émtxadov- 
pévoy oe én OAH Kapadia’ Trpdc- 
AezZal Kal huay Tov duapTw@AGy 10 
THN AGHCIN Kal mpocdyaye TO 
dyip cov Ovoiacrnplp kai 
ixdvoocov huds mTpocenerkein 
Ot AWpa Kal BYCIAC TINEYMATIKAC 
Ynép Tay hperépwv duaprnpd- 15 
Tov Kal TON TOY Aad? arNoH- 
MATON Kal Katafiwcoy yas 
eYpein, YApIN évaomidy gov Tob 
FeNECOal EYTIPOCAEKTON THN Oy- 
CIAN Huo Kal EmicKnY@oat TO 20 
TINEPMA THC yApitédc coy Td 
draQon €f Huds xal énl ra 
mpoxe(peva Sapa tatra Kai én? 
wavra Tov Aaby cov 


35 


30 


320 The Byzantine Rite 


8. Basil S. Chrysostom 
mporedéew "ABEA TA AWpa, Nae 
tas Ovaias, *ABpadm tas dAo- 
kaptraceic, Macéws cal Aapoy 
tas lepwodvvas, ZamoyHA Tas 
SeipHNikac’ ws mpocedé~m x 
Tov adyiwy aouv amocrb\wy 
tiv adrnOwiy tadrny AaTpelayv 
obrws Kal éx THY XELpOY Tay 
Tév duaprwrav mpbodegar ra 
10 d@pa Tatra én TH ypHcTOTHTI 
coy Kypie iva xarafimbévres 
Aecroupyeiy apéutrras TO dyl 
cov Ovaiacrnpio ebpopev Tov 
picbdv TON TICT@N Kai PpoNi- 
15 MON OIKONOMOON EV TH HMépa THC 
ANTamrodécewc coy TAS OiKalas 
ixdies, 
dia rév olxtippa@y Tod povoyevods cov viod ped’ ov eYAorHTdc 
el ody TO Travayip Kai dya0@ Kal (worrog cou mrevpart (viv 
a0 Kal dei Kai els Tovs al@vas Tay alwvwy) 


& Aaéds 
Apny. 

(THE KI88 OF PEACE) 
Kal perd rd ‘Apny & lepers ‘O lepevs 

25 Elpjvn wacw 
& Aaéds 
Kal 7@ mvedpart cot 
3 Sidxovos 


"Ayanjowpey adAjAovs 
30 1(3 wior mpoohevovpevos avevparicds dowacpis). 


The Byzantine Liturgy of the Ninth Century 321 
8. Basil 8. Chrysostom 


(THE CREED) 
Kal perd 73 BoPfvat riv dydeny Afya 8 Bidxoves 
Tas Oipas: ras Otpas 
IT pbcyopev 
& Aads +6 5 
Tioredm *(els &va Gedy Tarépa mavroxpéropa Kr). 


CANAPHORA) 
Kai perd +d Ttorevoo Afya 3 S:dxovos Aéya 3 8:dxovos 
VraGpev Kaas 
& Ads 10 
"EnXeos eipjvn 
(THE THANKSGIVING ) 
‘O lepevs* 

“H ydpic to? Kypioy hyd “Inco? Xpicrof Kai A drdmH tof? 
Oco? xai ITarpés Kai 4) KOINWNIA TOY Arioy TIneymaroc ei meta 15 
TTANTON YMOON 

& Aaéds 
Kai metd tof TNeymaToc coy 

& lepevs 

"AN® oxXG@pev TAS KapAiac 20 
& Aabs 

"Exopey nipoc rov Kvpiov 
& lepevs 

Eyyapicticwmen 7 Kypiw 
& dase - 

"Azion Kal Oixatoy 
bnal >& lepevs dmdpxerar ris dylas dvadopas 


‘O an Aécrrota Kypie Gee "AZIon Kai Oixatoy ot dpvety 
Ilarhp wavroxpdérwp mpooxv- oi evyapiotely oe mMpocKuvely 
© +Aéya Chrys. » —sal Chrys. 


322 


8. Basil 
ynte Azi0Nn ws aAnbas Kai 
Sixatov Kal mpémon TH merado- 
Tipetreia THc Ari@cyNHe coy aé 
aiveiy ot YMNEIN oe EvAOYeElY 
5 ot mpockuveiy aol edyapiorely 
at dofdfev TON MONON SvTos 
Svra Ocdn nal col mpoodépey 
EN KAPAIA CYNTETPIMMENH Kal 
TINEYMATI TATIEINWCEWC TY AO- 
10 TIKHN Tabrny AaTpEian ipuov* 
Sri od ef b xapiodpevos hpiv 
THN ETTIPNOOCIN THe ons AAHOEIAC 
Kai tic ixavds AaAfical Tac Ay- 
NacTelac gov, dxoyctac roltical 
15 TIACAC TAC AINECEIC Gov H AIH; H- 
CacOal TIANTA TA GBayMACId COY 
én Tanti Kalp® ; Oéozrora Aéc- 
ToTA THY CATIANTWN), KYple 
OYpaNoy Kal ric Kal TAcHC KTI- 
20 cCeWC dpwpévns TE Kal ovy dpw- 
pévns, 6 KaSHMENOC Et! OpdNOy 
AdzHc Kal EmBAéTIN 4Byccoyc, 
dvapxe abpare adxardAnrre 
amepiypamre avaddolwre, 6 
25 TATHP TOY KYpiOY HMON ‘lHcoY 
Xpictoy TOY mMeradoy GE0Y kal 
cwTHpoc tc éAmiAoc HMON 
5s €or eikWN THC ofs draed- 
THTOC, odpayis ladrumos év 
30 €auT@ Aeiknyc oe TON TTatépa, 
Aoroc zan, Oedc ddAHOINOC, 4 


The Byzantine Rite 


8. Chrysostom 

EN TANT! TOMG@ Trc AectTtoTEiac 
gov’ od yap el Beds advéxgpac- 
Tos drepivénros adbparos dxard- 
Anwros, dei by, HoavTws Sy, ov 
Kaié povoyeyns cou vids Kal rd 
avedpd cov Td aywov’ aod éx 
Tob pi) Svros eic td einal Hpas 
mwaphyayes Kai maparecdéyras 
dvéornoas mdéXv Kal ovK aré- 
orns wdvra roy fas Has eis 
Tov ovpavdy avhyayes Kai riv 
Baoirclay éxaplow riv pédXov- 
cav, ‘Trép tovrav drdvrov 
evxapliorobmév cot KatT@ povo- 
yevel cou vid Kal rT mvedparl 
gov T@ dyim drip mdévrov dy 
iopev Kai ov ovK Ioper, Trav 
pavepav Kal ddavav evepye- 
olay gov Tay els uas yeyern- 
pévov’ evyaptotoipév oot Kai 
vrép THS AEtroupylas ravrns 
iv Ex THY YELpav Hudy déEacbat 
Katafiwaov Kairot coi rrape- 
CTHKEICAN yIAIddEC @pyayyéAwy 
Kal Mypiddec &rréAwn, TA XE- 
pouBeiu Kaira cepadeim éfar- 
Tépvya modvéppara perdpoia 
TTEpoTa 


The Byzantine Liturgy of the Ninth Century 323 


8. Basil 
TIpd AIMNOON Copia ZHH ATIAcMOc 
AYNaMIC, TO MOC TO AAHOINON 
nap ov Td IIveipa rd aytov 
éfepdyn, TO tric AAHGElac TINEY- 
Ma, TOTHS yYiobeciac xépiopa, 6 
AppaBOn THe peAAOUonsS KAHpO- 
Nomiac, 4 dttapyh Tey alovloy 
adyabay, 4 Cwomods Svvaps, %) 
my) ToO dytacpod wap ov 
vaca xrlots AoyiKh TE Kai voEpa 
Suvapoupévn ool AaTpevear Kal 
col riv aldwov dvatrépme Sofo- 
Aoylay Sti TA cYMTMANTA AOPAA 
cé° ot yap aivofow darredo 
dpxdyyeXot Oponoi KypidTHTEc 
Apyai @Zoyciat Ayndmeic Kal 72 
moAvoppara xepouBelu, cot na- 
PICTANTAI KYKAG@ Td CepaceiM, €Z 
TTEpyrec Te ENI Kal EZ MTEpyrec 
Top Ni Kal Taic MEN AYCI KaTA- 
KAAYTITOYCIN TA TIPOCOTIA €aUTa@v 
Kal Taic Ayci TOYC T6AaC Kal Talc 
Aycl TETOMENA KEKPareN ETEPON 
Tpdc TO EtEepon akatamavorots 
orépaciv, aovyntots Georoyiats 


8. Chrysostom 


20 


26 


ixdeo, 
roy émivixioy dpvoy Gdovra *Boavta Kexpayéra Kai Aéronta . 
3 Aads 
"Arioc® (&rioc Srioc Ky¥pioc caBawe 


rH tHe AdédZHc gov 


® — Bodrra..“Ayos Chrys. 
Y2 


TAHpHc 6 ovpavés Kal 


324 


8. Basil 


The Byzantine Rite 


8. Chrysostom 


@canna éy Trois twieros 
eyAorHménoc & épyomenoc én dndmati Kypioy 
@cannd én toic fyicroic) 


3 lepeds puoricis Afya 
§ Mera rotrov tov paxaplov 
duvdpewv Séorora girdvOpwrre 
kai tpets of duaprwdrot Boopev 
kai Néyopev “Arioc ef ds dAn- 
6a: xal wmavdytos Kal obKx orev 
10 férpoy Tc MeraAoTpetteiac THc 
Ariwcynic cov Kal écioc én né- 
cin Toic €proic gov Sti én dtxat- 
octvn Kai kpicel AAHOINA TANTA 
émHrarec min’ TAAcac yap TON 
15 ANOPOTION YOYN ABON ATO THC 
ric cat elxéve tH of 6 Beds 
Tiysnoas avrov TéOekas avrov 
éy mapadeicm tHe tpydiic 
dbavactay {wis Kal drédav- 
ao gw alwvioy dyabav év TH 


TnpHoec 
érayyeiAdpevos avT@’ adda 


Tay évTo\dy cov 
wapaxovoavra cov Tob adnO- 
vod Beoi rob xricavros avrév 

as Kal TH amdry Tov Spews brayx- 
Oévra vexpwobévra Te avrov 
rois olxelois atroi wapanro- 
pacw éfdpicas auriv ev Ti 
Sixatoxpicla cov 6 Beds Ex 

30 TOO wapadeioou eis Tov Kbopov 
rovroy kai Améctpeyac aurdy 


& lepeds pvorucis 

Mera rotroy xai hpets tov 
duvvdpewy Séorota pirdvOparre 
Bodpev xal Aéyouev “Arioc ef 
kai mavdy.os Kai dé povoyerhs 
cou vids Kai 7d mve0pd cov 7d 
dywy Eyws ef xal wavdy.os 
Kai meradotipeiic H Adza cou 
8s TON KOCMON gov OofTwc 
firdtHcac @cTe TON YION cou 
TON MONOFENH AOfNal fNa Tc 
6 MICTEYON €ic AYTON MH 
AndAntat 2AN EXH ZWHN aid@- 
NION 


The Byzantine Liturgy of the Ninth Century 325 


8. Basil 
els THN iin @2 fic é6ANDOH 
olxovopay ait@ tiv éx madwv- 
yeveolas cwrnplay Tiy év avte 
T) xpltor@ gov’ ov yap dre- 
orpaégns Td mAdopa oov eic 
tédoc 8 érolncas dyabé ovde 
émeddOou Eprwn yelp@n coy 
. GAN érreckéyoo TroAyTpéTwc Ald 
CTTAAYXNA EAEOYC GoU, IPOH TAC 
éZanécteidac, éwolnoas duvdpes 
dia trav dylwv cov tay Kad 
éxdornvy feNe€AN Kal [ENEAN 
EYAPECTHCANTWN Gol, EAAAHCAC 
Hpty AIA CTOMATOC TON AOYAWN 
JOU TON TPOPHTON TIpOKATAr- 
FEAAON Huly THY séAAOVTAY 
éxecOat cwrnplay, NOmON EAW- 
kac ic BoHOelan, ayyéAous 
éréornoas gvdaxas’ Ste Aé 
HAGEN TO TTA Pama TON KAlp@N 
EAAAHCAC HMIN EN @UT@ TO 
Yi@ gov Al oY Kal TOYC al@nac 
ETIOIHCAC, Gc WN Attayracma THc 
AdZHc Kal yapakTHp THc yrr0- 
CTACEWC Tov EpWN TE TA TANTA 
T@ pHmati Thc AyNAMEWC aYTOT 
ofy Apmarmon HrHcato TO €iNal 
ica got tH Oew@ xat Iarpi 
dAA Beds dv wpoaidyios émi 
Tc ric @pen kai toic 4n- 
@pwrtoic cyNANEcTpAgH Kal éx 


8. Chrysostom 


10 


15 


35 


326 The Byzantine Rite 


8. Basil 
awapbévou dylas capxwbeis éxé- 
NWCEN EAYTON MOPOHN AOYAOY 
AaBon, odvpepphos ‘yevdpevos 
TG C@maTi THC TATTEINMCEWC 
5 HMON lva Kai yds cynméphoyc 
wotnon Trc eiKONOC THC AOZHC 
ayToy’ émed yap Ai’ dnOpw- 
Troy H dmaptia emCHAGEN Elc TON 
KOCMON Kal AIA THC AmapTiac 
106 OAdNaTOC, nUddKNOEY 6 MONO- 
renic gov yidc 0 ON €y TOIC 
KOATIOIC «ood TOY Beohi Kai 
Tlatpdc, reNOmMeNoc EK FyNaIKOc 
Tis dylas Oeoréxou Kail derap- 
15 Oévou Maplas, rendmenoc ytd 
NOMON, KATAKPINAl THN AMAPTIAN 
én TH capKi avrob iva ol én TH 
"AAAM &TTOONHCKONTEC ZWOTTOIH- 
OQCIN EN QUT@T@ ypict@ cou" kal 
a0 €umroAtrevodpevos TH Kbopum 
TovT@, dods mpoordypara ow- 
Tnpias, amroornoas Huas Tis 
mAdvns Tév €elddrAwv mpoo}- 
yayev pas TH émipnwce: cof 
ag TOY AAHOINOY Oeof Kal ITarpds 
KTrnodpevos uas éayt@ AaON 
TIEPIOYCION, BaciA€IONn tepdTeyma, 
Gonoc Srion, Kal Ka@apicac yuas 
éy YAati kai dridcac T@ TTney- 
30 MATI T® driw EAWKEN EayTON 
AntéAAarma TO Oavdro éN @ 


8. Chrysostom 


The Byzantine Liturgy of the Ninth Century 327 


8. Basil 


KATEIYOMEBA TIETTPAMENO! YTIO 
THic Amaptiac Kal karedOay did 
Tob oravpod eis tov génv ina 
TAMpwcH éauT@ TA Manta EAy- 
CEN TAC WAINAC TOY OANATOY 
kai dvaoTas TH TpiTH HMEpa 
Kal ddorojoas mdéon capki 
Thy €K veKpoy dydoTacw 
KAGOTI OYK HN AYNATON KpaTeic- 
Gar md THs POopas TON 
ApyHroN Thc zofic éyévero 
AtlapyH T@N KEKOIMHMENON, 
TIPWTdTOKOC EK TWN NEKPOON 
Ina 7 ayToc Ta mdvra én TACIN 
TIPWTEYWN Kal dvehOay eis Tovs 
ovpavovs EKABICEN EN AEZA THC 
MEfAA@cyYNHC €N YYHAOIC $s 
Kal ize: &modofnal éKAcT® 
KaTA TA Epra ayToy’ KaréAurev 
6¢ hiv dropyypara Tob cwrn- 
piov avrob mdOovs taira & 
mporebelxap | ev kararas avrod 
évroAds’ péd\ov yap éfcévar 
émi TON éxototoy Kat AOIAIMON 
Kal (womrotoy avToo BANATON EN 
TH NYKTIH TIApeATAOY EayTON YEP 
ric TOY KOCMOY ZWAIC AaBON 
&pton él rav dyiwy avrod Kal 
ay pdvrov xeipav kai dvadeifas 
got T@ Oe@ kal ITarpé, ey- 


8. Chrysostom 


15 


8s EAOav Kai macav riv drip 35 
uaY olKovoziay mANnpdcas, TH 
NYKTI H TApedidoy EAyTON AdBOON 
&pton €v tais dylais avrob 
Kai axpdvros Kal duophros 
xepoly eyyapicticac Kai ey- 30 


* (P. 327. 22-336. 12] from Grottaferrat. MS.T 8B vii. 


328 


8. Basil 
yapictHcac eyAorHcac adytdoas 
KAACAC EAWKEN TOIc dylos avToD 
MaOHTaIC Kal droaTbAOLs EITION 


3  AdBete odrete’ TOoPTd MOY 
éctin Td cma TO YTIEP YMON 
KAdpevoy els ddeoww duapridy 

“Opolws Kai TO TIOTHPION ék 

TOY TfeNNHMaTOC THC AmTéAoy 

10AaBoy Kepdoas eyyapictticac 

evrAoyfoasdyidoas EAWKEN TOLS 

dyios avtoO paOnrais Kal 
amoaréXols ein 


13 Viere &2 aytroy mantec’ ToYTS 
moy éctin TO alma 1é Ynép 
YM@N KGL TOAA@N EKYYNOMENON 
eic Acecin AmMapTION’ TOYTO 
TloleiTé €ic THN EMHN ANAMNH- 

20 CIN’ OCAKiC Ap AN ECOIHTE TON 
APTON TOYTON Kal TO TIOTHPION 
TOYTO TIINHTE TON Edy OANO- 
TON KaTarreAAeTe, THY €ury 
avdoraciy duodoyeire, 


The Byzantine Rite 


8. Chrysostom 
AorHcac EKAaceNn Kal EAWKEN 
Toic dyios avrof maeHTaic Kal 
dwoaréAots ein 
inde. 
AgBete oérete’ Toft écTin 
TO COMA MOY TO ¥TIép YMON 


“Opolws kai Td TOTHpION META 
TO AGITINFical A€FaoNn 


dxoe. 

Tiere &Z ayto? mAntec’ toyT 
€cTIN TO alMA MOY TO Thic 
KaINHic AlaBHKHC TO YTIEp YMODN 
Kal TOAA@N EKYYNOMENON €iC 
Acecin Amaptioon 

& Aads 
"Apny. 


25 (THE INVOCATION > 


Mepynpévot ovv déorora 
kai hues Tov cwrnpiov avrob 
wabnudrov, rob (wood orav- 

30 pof, Tis Tpinuépou tags, Tis 
éx vexpav dvacrdcews, ris eis 


& lepeds pvoricds 
Mepynpévor roivuy tis oe- 
Tnpiov tavrns évtoAns Kai 
WaVT@Y TOY UIrép Huay yeyern- 
pévov, rob oraupod, rob rdégou, 
THS Tpinuépov dvacrdceos, 


The Byzantine Liturgy of the Ninth C. entury 329 


8. Basil 
ovpavods dvbéou, rijs éx begtav 
cof roi @eoh xai Iarpids 
xabédpas xai ris évdbgou nal 
goBepas devrépas avrod wapou- 


8. Chrysostom 
vis els ovpavods dvaBdcens, 
Tis éx Oegiav xabédpas, rijs 
devrépas Kal évdbgov wmddAw 
wapovolas 


olas 5 
inde. 
Ta cd EK TON CON col Mporgépovres Kata mdvra kal dia wdévTa 
3 Aaés 
Xe dpvobpev (at edrAoyotpev col evyapioroipev Képie xal 
debpucOd oov 6 Oeds Hyav) 10 


Aid rotto Séorora wravdyte 
Kai wets of dpaprwroi xa 
dvdftot SotAol cov of xaragt- 
wobévres AEtroupyely TH dylo 
gov Ovotacrnpip, oy ia tac 
AIKaIOCYNAC HM@N' ov yap 
Emroicamen Te Gyabdy éni Tis 
yiis’ AAA Ald TA GAEH coy Kal 
TOYC vikTIpMoyc coy obs EZéyeac 
TrAoyciwc Ep Hmdc Oappobyres 
mpoceyyifouey 7H dyle cov 
6votacrnpio Kal mpobévres Ta 
avtituna tot dylov cdparos 
kai aluaros rob xptorod cov 
cob Sebuc0a Kai ot mapaxadob- 
pev dye dylwv evdoxia tis 
ans ayabérnros EAGEIN TO 
Tinefmd cov 10 Ilavdyiov ed 
hpas kal éwl ra mpoxeimeva 
dapa raira Kai evrAoyjoat aura 
Kai dytdoat xal dvadeigat 


3b lepeds pvoneis Afya 

“Ert mpoopépopév cot tiv 
AorikHn Tavrny Kal dvatpaxroy 
Aatpeian Kal mapaxadoipev 
kal debucba Kai ixerevopey 15 
kardmrepwor 7d IIvebud oov 
To"Aytov éd’ huas Kal éi ra 
mpoxelpeva Opa Taira 


20 


35 


330 


8. Basil 
wal oppayifa rd Ey Sapa y’ 
Adyar 

Tov pev prov rovroy avrd 

TO Thutov capa Toh Kupiou Kai 
5 Oeod Kal cwrijpos hpov 'Inood 
a&unv 
7d 6¢ rorfptoy Tobro auré 76 Ti- 


X piorou, 


poy alua rob xuplou cai be0b Kai 
cwrnpos hav Inood Xpiorod, 
10 dufy, Td exxubey yrep thc To? 


KOCMOY zwrc, aphy 


huas d¢ mantac rods éx Toy 
éndc dptoy Kai Toi mornpiov 
15 METEYONTAC év@oat adAAFAOLS 
eis éndc TIneymatoc Arioy KOIN- 
NiaN Kai pndéva udy eic Kpima 
}) els Kardkptpa mojoa pera- 
oxeiv rot dylov amparos Kai 
20 aiuaros Tov yptorod cov GAN 
Ina €Yp@MEN EAEON Kal YAPIN 
peta mdvtov TON SriWN TON 
An’ ai@ndc cot evapeornody- 
Tov mpotrarépwy trarépwy mrat- 
a5 plapx@v mpodyray atrocréAwv 
Knpixoy evayyeXtoTay papTv- 
pov duodrcyntav didackddov 
kal mavTos TNEYMATOC AIKaloy 
évy mloret TETEAEIWMENODN 
30 exes, 
"Efatpérws tis mavaylas a- 
xpévrou tirepevrAoynperns de- 


The Byzantine Rete 


8. Chrysostom 
wal dvordpevos odpaylia Adyuv 


puonixds 
Kat woincovy roy pev prov 
Tobrov Tipov cua Tov ypiorow 
gov peraBadroy TO mvevpari 
gov TO dyin, ayy 
To 6¢ €v TQ wornpip TotTp 
rhuov afua rob xptoroh cov 
peraBarov Oo mvedparl aov 
TP dyie, dyiy 


& lepeds pvorucds 
more yevéoOa Trois peradap- 
Bdvovowy eis via uyis, es 
ddeow dpaptiay, eis KOINWNIAN 
Toy drioy gov mNeymatoc, els 
Bacirelas wAjpwpa, els map- 
pnoiay tiv mpos oé, mi eEic 
Kpima %) els KaTdxpima, 


The Byzantine Liturgy of the Ninth Century 331 


8. Basil 


omolyvns pay Oeorbxov xa 
demapbévov Maplas 
wal Aeyopivey TON AINTYXQN wapa 
ToO Saxévou Aiya & lepevs ri edxfiv 
Tod dylov “Iwdvvov rod 
mpodpbuov Kal Bamriorob, Tob 
dylov oO Seivos oF Kai Tip 
pyvipnv émeredoOpev Kai mwdy- 
rev tay dylov cov ay Tais éxe- 
alas éricxewat hpas 6 eds. 


8. Chrysostom 


(THE INTERCESSION ) 


"Ett mpoopépopév oot THN 
AorikHn Tabrny Aatpeian virép 
Tév év mlore: avaravoapévey 
mwarépwvy warpiapxav mpodn- 
Téy arocré\wy KnpiKoy evay- 
yeXioTay papripwoy déuodoyn- 
Tay éykparevTay Kal mavros 
AiKaioy €v mlore: TeTEAEIW- 
MENOY 

ixoe. 
"Efaipérws rijs mavaylas d- 
xpdévrov tirepevdbfou ebdrAoyn- 
pévns Oeorotvns pay Oeorbxou 
kat derapOévov Mapias 

Too dylov ’Iwdyvov roi mpo- 
Spbuov xai Barriorod Kai Tov 
dylov kal mavevpypov atrooté- 
Awy Kai Too dylou 008 ob Kai 
Thy penny émtredoipev Kal 


10 


20 


30 


332 


8. Basil 


The Byzantine Rete 


8. Chrysostom 
advrov tay dylov cov ey Tais 


ixeolats érloxewat pas 6 Oeds 


Kai pricOnn wdvreov ray Kexoiunpévov ev ddniét dvactd- 
cews (wis alwviov xai dvdmavooy atrovs Grov émoxore 10 


5 Pac To Mpocwnoy coy 
“Eri cod Sebpeba pygcOnre 
Kopte ris dylas cov xabodrxis 
Kal droorodkhs éxxAnaolas T7$ 
Ano wepdrav Ewc TEpATON THC 
10 OJKOYMENHC Kal elpfvevooy av- 
THY HN THEpIETIOIHCW Ta TIMIW 
aimati Tob ypictof oou Kal Tov 
dywov olkoy rofroy orepéwooy 
Pex pt Thc CyNTEAEiac TOY ai@NOC 
13 MyvfoOnr: Kipee trav ra 
6Gpa Taira mpocKkopicdyroy 
kal dirtp adv kal d’ dv xal éf 
ols adra mpocexdmuicay 
Mynjodnrt Képe trav xap- 
20 mogopotyray Kal KkadALepyotr- 
tov éy tais dylais cov éxKAn- 
clas Kal peuynpévoy toy 
mwevntov’ dpenyar avrovs Trois 
wXovelois gov Kai éroupavios 
25 Xaplopact’ xdptoat avrois dv- 
TL TON ETITEION TA Erroypdnia, 
dyti TOY TIpOCKAIpON TA aI@NIA, 
dyri tev POapT@N TA AOapTa 
MviyoOnr Kipie tev én 
go EPHMIAIC Kal Opeci Kal CTIHAAIOIC 
Kal Talc émaic THe rac 


“Ert rapaxadobpév oe pyijo- 
Ont: Képte dons émoxomns 
dpbodbfay Trav GpOOTOMOYNTON 
TON AOFON Thc ofS AAHOEIaC, 
mwavros Too mpecBureplov, ris 
év Xptore dtaxovias cai wavrds 
leparixo réyparos 


"Erte mpoopépopév oot THN 
AOPIKHN Tavrny AaTpeian Dwrep 
Tis olkoupévns, trép tis aylas 
xaOodixijs Kal dmrooroAKis 
éxxAnolas, drép tav ev dyveig 
cal cepvf moditelg Gtaybvrov, 
dep TOY EN OPECIN Kal CTTHAAIOIC 


The Byzantine Liturgy of the Ninth Century 333 


8. Basil 

MvfcOnr: Kipie rev év 
waplevela xai evAaBeig Kai 
ceuvg twoditeia Staybyrov 

MvfoOnri Kvépe rob ev- 
aeBeordrov Kai miorordrov 
jpav Baoréws dv édixalo- 
gas  Bacideyein éni tric 
ric’ OmA@ aAdnOeiac, STAM 
EYAOKiac CTE@ANWCON aurdv* 
émickiacon émi THN KEedaAnn 
avrob én Hmépa TOAEMoy’ ENi- 
CXYCON avro# TON Bpayiona’ 
Yy@con auroh THN AezZIAN’ 
Kpdruvoy avrod tiv Baci- 
Aefay’ YndTazON avT@ wdy- 
ta td BdpBapa EOnH TA 
ToYc TOAEMOyC BEAONTA’ yxapt- 
gat alt BojOeaay xal dvag- 
alperoy elpyjyny’ AAAHCON eEic 
THN KapAian aurod draed ymép 
THs éexxAnolas cov Kal mavrés 
To0 Aaob cov ina én TH yaAHvy 
AYTOT HpeMoNn Kal HcYyXIONn BION 
AIAT@MEN EN TIACH eYCEBEla Kal 
CEMNOTHTI 
Ktépie mdons 
Apyfic Kal éZ0yciac Kal Tay ép 
madatio adedpav hypay Kal 
wavrds Too arparorédou’ Tovds 


MvjoOnre 


ayabovs év tH ayabérnrt dta- 
Tipnoov, Tovs mevnpovs aya- 


8. Chrysostom 
kai Taic émaic tric ric, dirép 
Tay mirtordrav Bacihéwy, Tis 
giroxplorov BaoiWicons, way- 
rds Too wadarlou Kai rob orpa- 
rorésovavtay’ dbs avrots Kvpie 
elpnycxdy 7d Bactieoy tna Kai 
hpeis én TH yadHvy ayTON Hpe- 
MON Kal HCYXION BION AIdr@OMEN 
én TAcH eYCEBElA Kal CEMNOTHTI 


1§ 


20 


35 


30 


334 | The Byzantine Rite 


S. Basil . 8. Chrysostom 
Gods trofncov EN TH ypHCTOTHTI 
coy 
MyvfoOnri Kvpce rob rreprec- 
tatos Aaol kai rév &:’ edAdyous 
5 airlas dmodepbévrov Kal €ré- 
nooy avrovs Kal tas KaTd TO 
TWAHOOC TOY éAeoyc coy* TA 
TAMIEIA GUT@Y EMTIAHCON TIANTOC 
brado?, tas oufvyias avray év 
10 elpyivy Kai dpovola diarjnpnoor 
Ta viria ExOpewor, riy vedrnta 
raildayeynoov, To yHpas mept- 
Kpétnoov’ Ttoyc GAMroyyyoyc 
TAPAMYOHCON, TODS éoKOpmiC- 
15 #évous Eticyndrare, Tods 7e- 
mwAavnpévous éravdyaye Kai 
cbvapoy TH dyia cov Kabodx7 
kal dmrooroNky exkAnola, Toyc 
OYAOYMENOYC YTTO TINEYMATOON 
20 Aka@dptwNn éAEvOEpwaor ois 
wAéovat cvpmAevaor, Tois d0ot- 
mopotor auvddevcoy’ ynpav 
mpbornht, dppavav vrrepdomi- 
cat’ alxpaddrovs picat, vo- 
35 cobvras lava, Trav év BHyact 
kal év perddAos kal éfoplats 
kai mxpais SovAelats Kai méon 
Or\iiper cai dvdyxp Kai tept- 
ordce dvtTwvy pynpdvevooy 6 
30 Beds kai mdvrav Tay deopévov 
THs peydAns cov evotrAayyxvias 


The Byzantine Liturgy of the Ninth Century 335 


8. Basil 

Kal tav dyardévrov has Kat 
ToY pLocotyTey Kal TOY évTEetha- 
péve hpiv rois dvagios edyeo- 
6a: Srétp avray 

Kai ravrés roi aod cov 
pvjocOnre Képte 6 Oeds hyor 
kai éml mdvras Exxeov 70 
mwAotetsy aov eéXeos Kal maot 
mapéxov Ta mpos owrnplay 
airjpara’ Kal ay pes ovK 
éuvnpovetoapey 8’ dyvoray 7} 
AnOnvy 4 wAnOos dvopdtov 
avuros pynpdvevooy 6 Beds Jd 
eidas éxdotov tiv HAklay 
Kal tiv mpoonyoplay, 6 eldds 
€xacrov €k Korlas pnrpds 
avrov’ avd yap ef Ktpie 9 
Bonbea trav aBonOyrov, » 
éXrris. T&v ATIHATIICMENDN, 6 
Tay yxetafopévay cawrip, 6 
Tov mrebyTov Ayhv, 6 TOY 
yoootyray iarpbs’ avros rots 
waow Ta wdvra yevod 6 eidas 
Exaotoy kai Té aitnpa avrod, 
olkov xai Tiv xpelay avrod. 

Kai pica Kupte riv roip- 
ynv ratrny Kal maoav méXv 
Kai yopav amd Apo Aotpob 
TELoLow KaTaTrovTiopoD tupéds 
paxalpas cal éemdpopns ddXo- 
gvrwv Kai éududrtou mrod€épov 


8. Chrysostom 


20 


35 
MyvjoOnr: Kopte tis wédews 
év ff wapotxobpey Kal rdéons 
mbAews Kai ydpas Kal Tov 
aiore: KaTotkovyT@y éy avrois 
30 


336 Lhe Byzantine Rite 


8. Basil 


"Ev xpérots prfoOnre Kv pre 
’ rob matpos Kal émioxémov tov 
700 Seivos dv xdpioat Tails dylas 
5 cov éexxAnolas év elpfvpn omov 
evripov oyth paxponpepevovra 
dpeotomofNnta TON AdrON Tric 
ons SAHGEiac 
TA AINTYXA TON ZONTOAN 
10 «©=Mvfobnr: Képte wdons ént- 
axons ép0o0défov tan dpeo- 
TOMOYNTOON TON AGFON THic ofS 
AAHOEIAC 
MvfoOnr: Képte xatd 10 
1§ TIAH@OC TON OIKTIPMON Coy Kal 
Tis euns dvagtiérnros’ ovy- 
Xdpnodby por way wAnupéAnpa 
éxototby re Kal dxovctoy Kai 
py 8a tas éuds dyaprlas 
20 KwAvoTS THY xépty TOO dylov 
gov mvevparos did Tay mpo- 
Ketpévoy Sopov 
MvifcbOnr: Képie rob wpec- 
Burepiov, ris éy Xpior@ dia- 
ag kovlas Kai mavros lepatixod 
réyparos Kal pndéva tpov 
KaTalcyUvyS TOY KYKAOYNTON 
T6 dytév coy ByciacTHpION 
’Enicxeyat Hmdc €N TH ypHc- 
so TOTHTI coy Kupie, emipdvndc 
Huty Tois wAovelots cov olkrip- 


8. Chrysostom 
dxdpes. 

"Ev xparos pvficOnrs Kvpie 
Tob dpxiemioxbrov iuady ro0Be 

Mvijobnrt Képte wrebvrow 
ddovropotyray vocotyTey Kap- 
vovrov alypadoroy Kai Tis 
owrnplas avréy 

Mviodnr Kipie rev Kapmo- 
gopodvrey Kai kad\repyouvrosy 
dy rais dylas cov éxxAnolas 
Kal peuynpévoy Tay wevitov 
kai éwi wdvras hyas Ta édén 
cou éfaméboret\ov 


The Byzantine Liturgy of the Ninth Century 337 


S. Basil 8. Chrysostom 
pois’ evxpdrous Kail érmdedeis 
TODS dépas wiv ydpioa, dp- 
Bpous elpnuxods TH yi mpés 
Kaprrogopiay ddpyoat, eYAdrH- 
CON TON CTE@ANON TOY ENIAYTOT 5 
Tc ypHctéTHToc coy Kupte 
twadoov Ta oxlopara Tay éx- 
KAnotdy, sBéoov Ta bpydrmata 
Tov tONDN, Tas To aipécewy 
éravacrdces Ttaxéws KxarTd- a2 
Avoov én TH AyNAMel TOY Arioy 
gov TINEyMaTOC’ mWdvTas pas 
mpbcdefar eis tiv Bacirelay 
mov yloyc dwtdc Kal yioyc 
Hmépac, dvadelfas piv riy 15 
O7Y EiPHNHN, Kal THY ONY ayd- 
anv xapioat Amin Kypie 6 G€6c 
HMODN, TIANTA PAP ATTEAWKAC HMIN 
éxqoo. 

Kai dds tpiv én éni crémati Kal mi& Kapdia Aozdzein Kal 20 
dvupveiv 7d mdvripoy Kai peyadomperes Svoud cov tod Ilarpés 
kai Tob Tiob Kai rob dyiov IIvetparos viv (Kai del Kail els 
rovs alavas Tay aidywv) 

& Aaéds 

"Apiy. 25 
(THE BLESSING) 

‘O lepets 


Kai €ctat 7d €AéH TOF merddoy BEOY Kal cwWTApoc HMON 
"Inco? Xpicto? meta wdvT@v YMON 
3’ Audbs 
Kai meta to? tNeymatoc 
cof 


30 


338 


The Byza niine Rite 


8. Chrysostom 


{THE LORD'S PRAYER) 


Kal ro0 Staxévou movodvros Tiiv piony 
cx fy 


dmredxerar & lepevs 

“O @edc man 6 Gedc TOY 
cazein, oD Huas didafoy evya- 
10 plorely cor afiws Tay evepye- 
oy cov On émoincac Kai 
Torets MEO Huay. ad El db beds 
hpav 6 mpordeEdpevos Td Sapa 
Tabra* KaOdpicon as dnd 
15 TANTOC MOAYCMOY CapKOC kal 
TNeymatoc Kal dfafoy studs 
ENITEAEIN APIWCYNHN EN OBH 
gou iva év Kabap@ TH maptypiw 
THC CYNEIAHCEWC HuaY wrrode- 
20 Xduevor Thy peplda Tay a&ytac- 
patov cov évobapev 7G dylo 
cépatt kai aluart roo ypiorob 
gov Kal trrodeEduevoe avra 
afiws oxamev ton Xpicton Ka- 
25 TOIKOYNTA EN TAIC Kapdialc Puay 
Kal yevopueba nadc toy drioy 
gov TINEYMATOC, Nal 6 O€0C 
hye Kal pndéva judy enoyon 
TWOHONS TOV HptkT@v cov rov- 
30 Twy Kal érroupavioy pvornpiov 
pn de dcdeni Wuyi} cai cdpart 


‘O Stdxovos 
Ildvrov trav dylov ( pynpoved- 
gavres ri kai Ere ep 
_elpivy xrh) 
5 lepeds puonixds 

Zot mapaxararibépeba riv 
(ay tov dmracav Kai ri 
ékrl8a Séowora giddvOparre 
kal trapaxadobpéy ce nai de6- 
peOa Kai ixeredopev xarafio- 
cov nuas peradaBely ray 
émoupavioy gov Kal ppixrav 
pvornpiov ratrns Tis lepas Kat 
MvevpaTixns Tpamé{ns pera 
xaBapod cvvedéros els Ader 
dpapriav,eis cuvydpnow mAnp- 
HeAnpdtoy, eis Tlneymatoc dri- 
OY KOINWNIAN, els Bactrelas 
oupavay KAnpovoplay, els mrap- 
pnoiay tiv mpds oé, mA eEic 

Kpima pnée els xardxpipa 


The Byzantine Liturgy of the Ninth Century 339 
S. Basil 8. Chrysostom 


Ex TOD ANazZioc avTa&y peradap- 
Bdévew ddrddd dds hiv péxpe 
Tis €oxdtns hay avarvorns 
agflws trodéxecOat riv éArrida 
Tovaylacpdroy cov els Epddtov 5 
(ons aiwvlov, els drodoyiay 
eumpbadexrov tiv émi toy po- 
Bepod Bimatoc Toy ypictoy aov 
Stes dv Kai tpeis pera wdvrov 
Tay dyloy Tay dt aldywr cot 10 
evapeotnodvrwy yevopeda pér- 
oxol Tay aiwviwy cov ayabor 
GON HTOIMACAC TOIC APAaTI@CIN TE 
Kupte 
& Sdxovos 15 
"AvridaBot (cdcov éhénoov 
KTX) 
Thy hpépay macav (KrTA) 
éxqoo. & lepevs 
kal Katafiwoov huas déomora metd Tappuciac a@KkaraxpiTos 20 
ToAmGay émikadeicoal oe Tov émoupdviov Oedv Tlatépa Kai 
AEreIN 
3 Aads 76 & Aads 
Tlatep HMON (6 EN TOIC OYpaNOC, driacOHTW TO GNOMA Coy, 
EABETW H BaciAcia COY, FENHOHTW TO BEAHMA COY WC EN OYPaNd@ 25 
Kal €TT| Thc Fc: TON APTON HM@N TON ETTIOYCION AGC HMIN CHMEPON 
Kal A@EC HMIN TA OEIAHMATA HMON WC Kai HMEIC ADIEMEN TOIC 
OeiA€raic AMON Kal MH EICENEFKHC HMAC e€iC TEIPACMON AAA 
p¥cal HM&c ATIO TOY TIONHPOF ) 
& lepeds éxow. 30 
Ot! coy écTin 4 BaciAeia Kai H AyNamic Kal A AdzZa Tod ITarpds 
Z2 


340 


S. Basil S. Chrysostom 
(xai rod Tiod cai tod aylov Tvedparos viv wai dei Kai eic 
TOYC ai@Nnac Toy aldywy) 
3 Aads 
"AMEN. 
5 (THE INCLINATION) 
Kal pera 73 "Ayty Abyar 8 lepeds 0 lepevs 
Elpyvn maow 
(3 habs 
Kai r@ mvedpart cob) 
& Sidxovos 


10 kat rod Siaxévou Atyovros 


The Byzantine Rite 


Tas xehadds tpav (re Kupio xAlvopev) 


émevxerat 5 lepevs 

Aécmora Képse 6 nathp TON 
OIKTIPMON Kai @€0c TIACHC Tlapa- 

15 KAHcewc TodS vroKeKALKéras 
got Tas éavt@y Kedadds ev- 
Adynoov dylacov gpov’pnaov 
dxtpwoov évduvdumoov, dnd 
TIANTOC Eproy MONHpOY azréorn- 
20 Gov, Tanti O€ €Eprw d4rae@ 
civarpov kai xarafiwoov dkara- 
Kpirws peracyely Tov axpar- 
Tov Tovray Kat (worroay 
puornpiov eic Adecin dmap- 
ag TION, €/s TIneymatoc drioy 


KOINGONION 


3° 


3 lepets pvoricds 

Evyaptoroipév oot Bacidey 
ddpate 6 TH GpmeTpHT® cov 
duvd per Onpuoupyjoas Ta wdvra 
Kal T@ ANGE Tob EA€ovs cov 
é£ ovx dvrav cic Td Einal Tapa- 
yayov Ta cvpmavta’ autos 
déomora ovpavidey egide emi 
Tovs KexALKdTas wot Tas éavToy 
Kepadds: ov yap ExXvav oapxi 
kal aipatt dra col TG poPepa 
Oc@ od ovv déorrota Ta mpo- 
kelpeva Gow piv eic drabon 
efoudAtcov Kara Thy éxdorou 
iSiay ypelav’ Trois mdéovow 
ovpmrevoov, Tois ddottropotowy 
auvédevooyv’ Tovs vocodyTas 
lacat 6 tatpds Tay wWuyav Kai 
TOY TOLATOV Ud 


The Byzantine Liturgy of the Ninth Century 341 


8. Basil 8. Chrysostom 
inde. 
xXépire xai oixrippots Kai di\avOpwrla rob ( povoyevoss cou viob 
peF ob edroynros ef adv TH wavayio Kai dya0> cal (worop 
cou mvevpatt viv Kal del cai els rods alavas Tay aidvwv). 


(THE MANUAL ACTS) 5 
Eix ris tyyocews rod kprov O lepets 
TIpécyec Kypie 'Inood Xpiore 6 Beds hyay &% dylov xatoikn- 
THpioy coy Kal éA@e e€ic TO adyidoar Hmdc 6 dvw TO ITarpi 
ouvxabefopevos Kal @de tiv dopdras *mapéy’ Kal Kat- 
afiwoov*® tH Kpatai& coy yelp! peTadodvar fyiv Kal dc’ hydy 10 
TavtTi T® Aa@ wov 


kal perd td elreiv tov Sidxovov 5 Stdxovos 
TI pbcyopev 
3 lepeds ixpot rév Gyrov dprov Kai Afye & lepevs 
Ta &yta trois ayios> 15 


wat perd rd elweiv tov Aadv +6 
Eis dytos, eic kypioc *lHcofe Xpictdc 
eic AdZaN Ocoy Tatpdéc 
AapPaver éx rod dyiou odparos peplSas cai PadAa els td Gye worfpia Kal Aéya 
Els rAnpopa TIvedparos dyiov 20 


[od xpi) dvev Oeppod Anroupyijoa: mpeoPirepov of pi} xard moAAiy meploracw 
cal ef ovSapis etploxerar Oeppév]. 


<THE COMMUNION) 
3(°H exdhavnois ris peraAtwes 
Metd p6Bou Geod nai mictewc kai drdmuc (wpooédAOere)] a5 
2 [WéAAerat 13 KOINQNIKON] 
7(H METAAHYIZ. 
Merd tiv peradnirv 
2@con 6 Geds TON AaONn Coy (kal EYAGFHCON THN KAHPONOMIAN COY > 
kal émyaparra td Oetov onpetov rod nyslov otraupod]. 30 
* guvdv' xarafiwcoy Chrys. b +8 Aads Els dyos Chrys. 


342 


8. Basil 


The Byzantine Rite 


8. Chrysostom 


3[Merd 76 peradafeiv wavras tav dylav pvornplov év 7G pOAav rods xAnpr- 
xovs ext rd oxevoduAddmov dwoxahoriv rd ria fimliia Stoxdpia kal worhpis 
mal GAda lepd oxetm, perd rd ix trav wapatparefiav (perd) riv Sid8oov 
dworeOfiva: wavra eis tiv dylav rpdmefav xal WarOfva: rév reAcvraiov otlyxov 
5 To0 xowveovicol, Aéyera: xal ro0ro rd Tpowdprov 


TTAHpwerta TO créma Hudy ainécewc Képre Src dnyMnnice- 
MEN THN AdZaN Coy Ort Helwoas Huas tay dylwy cov peracyely 
pvornploy’ Tripnoov huas év To o@ Aytacpe SAN THN HMepan 


peAeraovras THN OiKatootyny coy, 


2AnDovia | 


1o *[xal 4 dwoxaXoracts trav Shpev év ri wpd0ern wai al xAdous tav Cele 


(THANKSGIVING) 
Kal perd +d waévras peradafeiv Aéyovros rol Siaxdévou tiv ix fv 
(’OpOoi peraraBévres err) 
15 dwevxerat 5 lepets® 


Eyyapicrofmén cor Kypie 6 
Gedc Huov emi TH peradne 
Tov aylwy dypdvrov dbavd- 
Toy Kal éroupaviwy cou pvotn- 

20 ploy dy Edwxas tpiv eri evep- 
yeoia cal dytacu@ Kal ldécet 
T&Y Wuyay Kal Tov copdTor’ 
avrés Séomora tov dirdvrov 
dds yevéoOat piv tiv KOINW- 

a5 NIAN TOY @yiov cwMaTOC Kai 
aiMaTOC TOY YpictoY gov eis 
alorw axaraloyuvror, els drd- 
THN ANYTIOKpITON, €/S TIAHCMO- 
NAN codiac, els faow oyiis 
30 Kal odparos, els amorpom)y 


Evyapicrobpév oot déorrora 
pirdvOpwre evepyéta Tay yu- 
Xoyv Hudy 6 Kal TH mapovton 
hepa Katatlwoas Has ray 
érroupaviay cov Kal dbavdrowy 
puvotnplov’ SpeoTéMHCON Hyor 
THN OAON, GOGO Has ev TO 
pbBow cov rovs rdvras, ppovpn- 
Gov Huay Tiv (wnv, aopdrAtoat 
pov ra dOiaBhpara, evyais 
Kai ixeclas ris dyias évdbgou 
decrroivns tpav Oeoréxov xai 
derap0évov Maplas xai wdv- 
Tov tay dyiwy cov tay ar 
aidvey oo evapeornodyTwmy 


* +pvornds Chrys. 


The Byzantine Liturgy of the Ninth Century 343 


8. Basil 
mavros évayrtou, els meptroin- 
ov Tov eyToAay aov, els drro- 
Aoylay ebmpbadexrov riv émi 
Tob =goBepob Brparos 
Xplore’ cou 


TOU 


S. Chrysostom 


exo. 
drt od ef 6 Aytacpds jpav Kai col riv Sbfay dvarépropev 


7? IIatpi xai 76 Tid cai 7G dylo Tvedpart voy Kai de? 
Kai eis rods alavas tov alavey. 


duny. 


(THE DISMISSAL ) 
°O S:dxovos 


"En eipHiny mpoeAGmpery 


Edy dmobdpBaovos 
Képte 6 Beds Hpav cacon 
TON AdON COY Kal €YAOPHCON 
THN KAHPONOMIAN Coy? 76 7rAq- 
papa THs éxxAnaolas cou év 
elpjyvn StadbrAagor" 
TODS APATIMNTAC THY EY TIPETIEIAN 


dylacov 


TOU OIKOY COY’ av avrovs ayTi- 
dbdgacov TH Oeixg cov duvdpe 
Kai mA érkataAinuc Huds 6 
Oedc tToyc éATizontac ém cor 
elpnyny tT bop cou ddpnoat, 
rais eéxxAnolats gov, ois 
lepeGot, rois Baotredow pov 
Kal mavri T@ Aa@ aov Sri 
&rioc 0 Nadc coy, BaymacTéc én 


AikalocyNH, Kal oot tiv ddgay 


& Aads 
"En énomati Kypioy. 

Etxy dmoGdpBwves rod Xpvccerépou 

TT otov alvov 4 rrotov ouvov 
}) wolav edyaptorlay dporPiy 
dvrarroddoopév cot 7) ptAav- 
Opdirp bem par bri Kai Oavd- 
T@ karadedixacpévors hpiv Kat 
tais dpaprias BeBvOiopévors 
hptvy eXevOepiay édwphow xai 
perédwxas Hyly THs a0avdrou 
kai émovpavlov tpugis rob 


10 


15 


dylov odparos kal alparos Tob 25 


xptorob aou' dd debpebd cov 
axataxplrous trolnoov Has Te 
Kal tods dovrous cou Tovs dta- 
xévous® év riph Kai cepvp to- 
hirele ody tiv darfipnoov Kai 
Tov mepieoTara Aaby: peréyey 


30 


344 


8. Basil 
dvarépropev 7> Tlarpi Kal 
T@ Tid xai To dylo vebpart 
viv xal dei xai els rods alavas 
dui, 


TOV Aidvovr, 


10 


35 


The Byzantine Rite 


8. Chrysostom 
THS TotavTnS PVOTLKAS Gov 
tpané(ns Kataflooov péypis 
éxxdrns ipav davamvons eis 
dytacpov wuyfs Kal odparos, 
els THPNOLW TOY GMY évTOA@Y, 
iva KaTAZIOO@MEN Kat THC erou-~ 
pavlov cov Bacidelac pera 
wdvrev tev evapectnodytopy 
cov evyais kai mpecBelacs Tis 
travaylas axpdvrou Georbxou 
kat de:rapOévov Mapias xai 
wavrov Tay dylwy cov 
dxceo, 

bri Eywos Kal girdvOpwros 
Oeds tirdpyes Kai cot rij 
ddfav dvanéuropey T> Tarp 
(xait@ Tig wai 7G dylw ITvev- 
pratt viv cai del Kail els rods 
duyy), 


alavas Tov aldvoy, 


20 (IN THE SACRISTY) 


Etxy rod oxevodvAaxlou 


"Hyvoras xal reré\ecrat dcoy els 
ry nperépay Suva wdyra drep €Oov 
july ra ras apGapcias pvornpia’ 

25 yUpapey rou Gaydrov cov Ty penpny, 
caper ris avacrdceds cov TOY TUTOY, 
éverrAnoOnpey rhs dxeydrov cou rpudijs, 
amnAavoapney HS areXeuTHrov cov 
(ans fs cal dy rp péddorprs wdvras 

30 Npas ruxety xarakiocoy Xpiore 5 Beds 
Huey’ ore mpérres cot maca evyapioria 
oly Te avdpyy courarpi kal rg ravaylep 
ral ayab@ xai (wore cou mvrevpare 
yoy xual del xai els rovs alavas réy 

35 alévey. aun. 


Edy7 els rd karacreiAa td E&yia S8pa 


Td TAHPwMa TOU NOMOY Kal Téy wpO- 
Gnyray avrds trdpxey Xporé 6 Beds 
pay wAnpwcoy nas nAnpeic Tineyma- 
TOC Afioy vu» Kai dei xal els rovs alavas 
rey alovywy, any. 


2, THE LITURGY 
OF THE PRESANCTIFIED 


(IXTH CENTURY) 


(PREPARATION OF THE CELEBRANT) 
1(°O lepeds rij leparuciy évivépevos oroAfiv, Td Tpicdyrov SAokAfipes o0eyyé- 
pevos cal rd Ths fyulpas Tpomdpiov ovv 7) ‘IAAcOHTI mo! 0 Oedc TH AmapTWA@ 


émAtyov rplrov cal riv edyiv rod Gupudparos Atyov, iviomov rijs Oelas rpawifns 
éploraras 5 


CENARXIS AND PROTHESIS) 
Kai cravpoaBas Ouprdv ixdeve? 
Eyaorurdc 6 @edc (pay viv Kai del cai eis rods aidvas Tay 
alédvey, apunv) 


70 82 apodyndv éxeivo mpoolprov wal 3 lepevs rds edyds émAiya rod 10 
(Warnes py Auxvixod. 


EyAorei 4 yyyH moy TON 
Ky pion) 
mapa tav dSeAdav xypurrerat. 
Tédos 82 wdxelvov cal rovrwv AaPévrav viv Luvarriv ov ti ixpovicn 15 
émAtya. 


Kal éroluws 8 dvayvoorns tdv Tav “O Getos otros pucraywyds rdv v’ 


"AvaBaSpGv xavéva évapxerat (’Eaéucén me 6 Oedc Kata TO méra 
(Warp. cxex—cxxiit €Aedc coy) 
Walp. crxtu-cxxvitt dvd oréya Stefudv rdv aponyiacbivra 20 
Walp, cxxix—cxxxtis). Eprov év rij mpoOlicn Siaxcopd? dveA- 
Avwds. 


EtOvs 52 eis fv Exactov dvridevov 
vTav dvaBabyGv puxpdv alrnow exooves. 


346 The Byzantine Rite 


(MASS OF THE CATECHUMENS) 


(THE CENSING) 
Tod 8é ye Padpod 
(Kypie éxékpaza Tpdc ce nat Pwnti moy mpoc Kypion ExeKpaza > 
5 mapa ro0 WaArou hxouptvou rd leparetov SAov adv 7h vad EnGupig. 


(THE LITTLE ENTRANCE) 


Kal rv Tpowaplev WadAoplvev perd rijv Adfay 4 ElcoSos xewpls rod etayyeAlou 
pera Oynarod]. 


(THE LECTIONS) 
10 TA ANATNQZMATA 
1[nal trav dvayveopdreov dvaywweoKopévey of ddeAgot édefdvoucr. 
Mera. 88 rijv rotrev oupmAfpecw 1] 
KateyOyNOHTw {H TpoceyyH MOY Wc ByMiama éN@TmTION Coy, 
ETIAPCIC TON YEIPWN MOY OYCia ECTTEPINH ) 


15 ‘(5 lepeds dBa perd trav cuvyvwpévev alre orixev, Trav dSeAgav Td yovu 
kAwvopévev & wal dv tais edxais todro y{lverar]. 


(THE PRAYERS) 
Td KYPIE EAEHZON. 


{THE DISMISSALS) 


20. Ev 82 rh Auxvixg perd rd dvayvécpara Kal rd KarevOurOnrw cal rd Kipie 
€Xénooy yiveras eby i KaTnXouptvev énl Trav npoyyacpivey 


‘O Oedc 6 bedc Man 6 Kriorns Kai Snpuoupyds Tov drrdyTov, 

6 TANTAC BEAWN COOOHNal Kal eic ETTIFNWCIN AAHOEIAC EAGEIN, 
ériBrewov emi rods dobdous cou rods Katnxoupévous Kai AvTpo- 
a5 Gal aUTOUS THS wadatas wAdyns Kai THS peOodelas Tob dyrixet- 
pévov Kai mpooxddAecat avrovds els tiv (ody tiv aldvoy 
gorifov aitay tas yuyas cai Ta odpata Kal ovyxarapiOyay 


The Liturgy of the Presanctified 347 


avrovs TH AoyiKf cov moiuyn ed fy TO GNOMA COY TO ayLoy 
ETTIKEKAHTAI 

éxdoo. 
iva xai avrot ody hiv dogdgwoww 7d (mdvripoy Kal peyadomrpents 
dvoud oov tod Ilarpds xai rob Tiot xal rod dyfov IIvetuaros § 
viv xail del xai els rods aidvas Tay aldywr), 


Eix, els rovs mpds 1d Gyov Garicpa elrpemfopivovs 

*Enidanon O€o7rora té Tpdcwren coy Em Tods mpds 7d Eytoy 
gporicpa evrpemi{opévovs cal érirobobyras trav Tis dpuaprlas 
podrvo poy dmorwdéfac bat: Katatyacov avray tiv didvoiay, 10 
BeBalwoov avrovs év rn mlore, oripi-oy év éAmldt, TeNciwcon 
én drdnn, méAH Tipia tof ypicroy cov dydde~ov toy AdntOCc 
EAYTON ANTIAYTPON YTTEp TOY Wuyey yay 

éxdw. 

drt od ef 6 Goriopds jyady Kai col riv Sdfay dvaméumoper 15 
(r@ Tatpi xairtG Tig cai 7G dyio Wvetpari viv nal dei Kai 
els rods aiavas Tay aldvey). 


(MASS OF THE FAITHFUL) 
(THE PRAYERS OF THE FAITHFUL) 
Evyx3 moray a’ 20 
‘O @eds 6 mérac Kai aineroc 6 7@ (worod Tob xpioroi aov 
Gavdro els adpOapolav tds Ex peopic peraorioas, od mdoas 
hpav ras aicOyoes ths évmabots vexpdoews édevbépwoor 
dyabev ratras tyepbva tov evdobev Aoytopdy emiornoas’ Kal 
épOadrpos pev dpéroxos torm mavros movnpob Br€uparos, Axor) a5 
dt Aéyots dproic averiBaros, 4 d¢ yAGooa xabapevéro pnudtov 
dmperav' &yvicoy Ot hpayv Kal Ta xelAn Ta alvodyrd ce Kupie, 
Tas 8t xeipas hyay woincov Tay pev pavrAwy drréxer Oat mpdfewy, 
évepyeiv O& pbva Ta col evdpeota, mdvTa Hpaov Ta péAn Kal 
Thy Oidvotay TH of Karacpadifopuevos xapire 30 


348 The Byzantine Rite 


éxdeo. 
drt mpénes coi waoa Ada TIMA Kal mpocxbynots (7H Ilarpi cai 
7) Tid xait@ dylo TIvedipart viv wai del cal eic Toye aiw@nac 
TON AIDNOON ). 
5 Ex moray B’ 

Aéorora dyte Srrepdyabe Svewrotpev ce Tov én EAGEI TAOYCION 
Dewy yevérOan tpiv rots apaprmdois Kal agious huas molnooy 
THs birodoyxis Tob povoyevois cou viod Kal Geod jyay Tob Bacikéwe 
thc AdzHc’ léod yap 7d dypavroy avroh capa nai (woody 

10 alua Kata Tiv Tapoicay Spay elorropevépeva tT pvotiky Tavry 
TpoTibecdai péAAEt TpamézH vwrd MAHGOyC cTpaTidc OYpaNioy 
dopdrws Sopudopovpeva, ay tiv perddAn iw dxardkpiroy hpiv 
ddpnoat iva bt’ adray 7d ris dtavolas Supa xatavyagopevor 
Yioi pwrtdc Kai Hmépac yerdpeda 

15 éxgo. 

Kata tiv Swpedy Tob xpioro cov ped’ ob edAoynTes ef adv TE 
ravayly (Kal dya0G kai (woro@ cov mvedpatt viv Kai dei 
Kal els rods alavas Tay alidvoyv), 


(THE GREAT ENTRANCE) 

20 3(EtOiws dpxeras 5 Aads 3[Elodyerar ra apoxe(peva Sapa els 

Ni ai AyNAMEIC TWN OYPANON 7 sada g(r Tod oxevopu- 
ovv hpiv aopdtas AaTpevovot ; 
dod yapeiomropeverat GBacikeyc = *[Merd. ri rav Oclwv Bipov eod- 
Sevov érolpws al OuparxaraxAeloxovrac: 
: y & Se lepeds TH dvwrdtey wiwhy, § nal 
25 xt) TeTEACL@pevn SopudopElTat’ dpa ofBev & Adyos KaAciv, Ta SSpa 

tiore: kal p6Bo mporédABapev émaahvwre ]. 

iva péroxot (was alwviou yiva- 

peOa, ddAndovia], 


tric AdzHc’ (80d Ovoia puori- 


(THE LORD'S PRAYER) 


30 Kal perd rd wAnpwOijvar Al duvdpecs ry ovpavay & lepeds éwevxerar 
‘O trav dppirov Kai abedrov pvornploy beds wap @ oi 


The Liturgy of the Presanctified 349 


@HCaypoi THC Codiac Kai THic rN@cewc AndKpyool, 6 THY dtaxovlay 
Tis AELroupyias tavrns dmoKadrd as hyiv Kai Oémenoc yas 
rods apaprwdods dia woAAHv cov giravOpwriav eic Td mpocgé- 
PEIN Got AMpd TE Kal OYCiac YNép TOY HueTepov duaprnudroy Kal 
TON TOY Aaoy AfNOHMATWN’ auTds ddpaTe BaciAe? 6 TIOIWN 
merdAa Kal AneZiyniacta ENAOZA TE Kal EZaicla GN OYK ECTIN 
Apiomdc, Epide EG’ Huds rods dvafiovs dobrAovs cou rovs TO 
dyin trottm Ovoiacrnpip ds 7 yxepovBix@ cov mwaptorapévous 
Opive 颒 @ 6 povoyerns cov vids Kal Oeds Hyav did Tov 
mpokeipéevay ppixtav émavaratverat pvotnpiov’ * Kai méons * 
has xal tov morédy cov Aadv édevOepetaas dxabapoias 
dylacov mévrov hpav ras Wryds kal Ta cdpara dytacyep 
dvapatpéto iva év kabap@ ovvedétt, dveracyvvT@ mpocdre, 
mepwtiopévy xapdia trav Oelwv rovtoy peradapBdvorres dytac- 
pdrov kai tn’ avtav (worrootvpevar évmbapev abt@ TO xploT@ 
gov TS GAnOiwG@ hydv Oe@ To elmévrTe ‘O tparwN Moy THN 
cépka Kal TINWN MOY TO alma éN émol MENE! KACO éN ayT@: Gras 
ENOIKOYNTOC EN Hyly Kal EmTEpITIATOYNTOC TOY Adroy gov Kupte 
yevopeOa nadc Too drioy Kal mpookuyntod oov mNeymaToc AEAv- 
Tpwpévor mdons taBorxns peOodeias ev mpdfe i Abyp ff xara 
Oidvotay évepyoupévns Kai Toxopey Tov emnyyedpévoy aya- 
Oay maow Tots dylots Tois adm’ aidvés cot evapeoTnoacty 
éxdoo, 

kal xatafiwooy jas déomota (meta TappHciac axaraxpiros 
ToApay émikaAcicOal oe TON €moupdvioy Oedv Tlatépa xal 


Aérein 
) 5 Aads 


Tldtep Hman (6 én Toic oYpanoic, driacOHtw TO GNOMA coy, 
EAGETW A BaciAeia Coy, FENHOHTW TO BEAHMA COY @c EN OYpAN® 


5 


Oo 


Kal €mi THe ric’ TON ApTON HM@N TON ETTIOYCION AOC FMIN 30 


e ‘ ™ ¢..” 4 ’ € hed € 4 € a 
CHMEPON Kal AEC HMIN TA O*EIAHMATA HMON @C Kal HMEIC 


® MS. oxendogs. 


350 The Byzantine Rite 


Adiemen Toic deidétaic HMMN Kal MH EICENéfKHC HMAC eic 
TIEIPACMON AAAS pycal HMAC AT1d TOY TIONHPOY > 
8 lepeds Exqos. 
Sti cof éctin 4 BaciAeia (Kai A AyNamic Kal H AdZa ToD Iarpis 
5 xai tod Tiob Kai rob dyiov Wvedparos viv nai ded nai eic 
TOYC ai@nac Tey aldywr) 
5 Aads 


> AMHN. 


(THE INCLINATION) 
10 ‘O lepevs 
Eipnyvn macw 
é Aaés 
Kal 76 mvevpar oot 
5 Srdxovos 
1§ Tas xegaras jpav (7@ Kupio krivopev) 
& lepeds Crredyerar 
‘O Geos 6 pévos dyads at eborrAayyxvos 6 EN YYHAOIC KaTOI- 
K@N Kal TA TalTEINA Eopan, Edide evomAdyyxvm Supare eri 
wdvra tov Aadv cov Kal gvAagfov avrdv Kal dfiwooy wavras 
20 NuaS akaTaxpitws peTacyxeiy TOY (woTTOLaY GoU TOUT@Y pUOTN- 
piwv’ col yap Tas €autay trexAlvapev xehadds arrexdexdpevor 
TO Tapa cov mAOvcLoY EXEos 
éxdw. 
xapire Kal oixrippots Kat giravOpwria rod povoyevots cov 
25 viod peO ov evdroynTtos ef ovv 7 Tavayip Kai dyab@ kai 
(worroi@ cov mvevpart viv (kai ael cai els Tods aidvas Tay 


3? 
al@vav » 
6 Aaéds 


"Augy. 


The Liturgy of the Presanctified 351 


(THE ELEVATION, CONSIGNATION ANDO COMMIXTURE) 
°O &dxovos 


II pécyopev 


1 (ev 8 ye +h ris tYdoews Spq ob piv ror alpe. td awéAov GAN’ dnd xdrabev 
Tovrou tov Aprov inpav Afya] 5 lepevs 5 


Ta mponytacpéva ayia tois ayiots 
é Aaés 
Els &ytos, eic xypioc *lncofe Xpictéc 
Ceic Adzan Oeoy MTarpdc) 


1[at8’ obrws 5 dip alperar’ ix Te TSv ToLovTwv Kal etipwv droSaypdrev puotuc 10 
Ovola dvaxnptrrera: xai don terehempivyn dcavrws kal mponyacpivy reAeri ix 
ve ris Emooriocess To) otavpod Kal roO dylou atparos fvepévn]. 


(THE COMMUNION ) 


Etxy perd rv perddniry 
Evyapiorotpéy cor 76 owript trav Sov Oe@ Evi mwaow 15 
ols mapécyou tpiv dyabois Kal émi TH peradjpe Tob dylov 
odparos Kal alparos rob xptorob cou: Kai debuebd cov décrora 
GirdvOpwrre pyAazon Hhuas Ud Tiy CKETTHN TON TITEPYTON COY 
kal dds hyiv péypt THs éeoxydrns hav avanvons emafios 
peréxey Tay aytacpdrwv cov eis gwricpdy yuyis Kal od- 20 
patos, eis Baotrelas ovpavay KAnpovoptay 
Exo. 
drt od €f 6 dytacpos hyay Kal ool tiv Sdfay avarépropev 
7@ Ilarpi xat r@ Tid kai r@ dylm TIvedpari viv cai dei xal 
els rods alavas Tay aidvorv. apny a5 


1[perd tiv (Slav peraAninvy travrny emreAct & tiv lepoupylav modv' obrw 
oo. Kaya tixvov émordpevos tpoodipw xabdoomep obv dpa Kal rots els dxpov 
émotapéivous éopaxa. 


Elta 4 exhavnors ris peraAfews TOv ddeApav mpocxadoupnévwv peraAaPeiv 
Metd poBou Geod Kat mictewc kai drdmuc (mpooédAOere), 30 


352 The Byzantine Rite 


Mera viv trav dBeAdav perdAniny Alyeras 
Za@con 6 Beds TON AON Coy (Kal EYAOPHCON THN KAHPONOMiAN Coy) 
kal dmyapdrra +d Ostov onpetov rol riylov craupod. 
Td Gcta Sapa otBSapds dnt rf Oelg stpanéfy trorlOerar dAAG érolpws 4 dwo- 
5 xatloracis tOv Shpwv dv +f wpodicn Kal al KAcloms Tav Oelav wuAdv]. 


<THE DISMISSAL) 


°O Stdxovos 
En cipHinn mpoéAOwper 
& Aads 
10 >En onomati Kypioy. 
Etxy dmoOduBovos ds rd mponyacpiva 


Aéorora 6 Beds 6 mavtoxpdtap 6 Tiv Krlow ev codia 8n- 
fuoupyjoas, 6 dia tiv aparéy cov mpévoav Kai avatpérm 
BovrAjoe ayayay hpas els Tas maveérrovs Hpépas ravras mpos 

15 KaOapiopdy yruxady, mpos éevxpdreav advacrdcews: 6 bia Tay 
TecoapaKovTa pepov wAdKas yxeiploas Ta Oeoydpaxra ypdp- 
para Moon mwapdéoyxovu kai hiv déorora ayat rov dradna TON 
KAAON ArP@NICACcOal, TON ApéMON THS vyoTelas ExTeAécal, THN 
TrictIn Gdtalperov THprical, TAC Kecaddc THN Aopdray ApAKONTOON 

20 ouvOAdoa, viKkntai Tis duaprias *dvaghavijvar® kai dxaraxplros 
pbdoa: tiv dylav cov avdotacw Sri Srion dirdpyet Td GNoMa 
tod IIarpds xai rob Tiob Kai rob dyiov IIvedparos viv (Kai 
det xal els rovs aldvas Tay aidvay, apy). 


9 MS. dvadaraper. 


8. THE LITURGY OF S. CHRYSOSTOM 


ACCORDING TO THE PRESENT USE 


OF THE 


GREEK ORTHODOX CHURCH 


(THE PREPARATION OF THE MINISTERS) 


MéAwv & lepeds tiv Oelav émreAciv pvcraywylav dpelAc. mponyoupives piv 
kaTm\Aaypévos elvar perd wavrov cal pi dxew m1 Kard Tivos cal rv KxapSlav 82 
Soy Sivapis dd wovynpav pica Aoywopv tyxpareverGal re pixpdv a6’ lowipas 

kal dypnyopnxds Sidyav péxpr ro0 rijs lepoupylas Karpod. 5 
Tovrov 8 émordvros perd td worffoa tiv cuvhOn r} wpoecTan perdvoiav 
doipyerar év ro vag cal ouvdpa 7H Siaxdvip woiocto. mpookuvfpara tpla 
elra Aéyar 5 Srdxovos 
EvAéynoov Séorora 
kal wofjoavros rol lepéws ebdoynrév 10 
EtAoynrés 6 Oeds nay wavrore viv kai det xat eis rovs alavas trav alovey. auny 
Apxerar Aéyaw & Sudxovos 76 

BaowArev ovpame mapdxAnre TO TINEYMA THC AAHOElAC, 6 wayraxoU mapa Kai 
ra mayta mAnpav, 6 Onoavpos tay ayabay Kai (wns xopnyds, €AGE Kal oxnvwoor 
éy npiy Kal xaddpicoy nuas and mdons xndidos Kal cdcov ayabé ras Wuxas 15 
aces “Aytos 6 Oeds, dytos loyupos, dytos dOavaros éXenoov Hpas 

tpls 
Ad€a. Kal vir» 

Hlavayia tptas €Aéyocoy yas’ Kypie iAAcOuti Taic Amaptiaic HM@N’ «6O€owora 20 
avyxepnooy ras dvopias nui aye érioxewat cal taca ras dobeveias Hpar 
ENEKEN TOY ONOMATOC COY 

Kupie éXénoov, Kupte €Aénaoy, Kupte éAénooy 
Tlarep tman 
Aa 


354 The Byzantine Rite 


perd 82 1d Mdrep hydv & lepets 
Ot! COY écTIN H BaciAeia Kai 4 AYNaMIC Kai 4 AOZa rod Hlarpdés nal rou Yiow xai 
rou dyiov Lvevparos viv cal det cat €ic TOYC Ai@NAC Tey alévey. AMIN 
eta Abyoun 76 
5 ’EXénooy jas, Kupee €A€noov yas’ mdons yap amodoyias dropouvres ravurny 
go: rq ixeciay ds Seondry of duapredol mpoodépoper” eAenooy Huas 
Adfa Uarpi cai Yig nai ayip Uvevpars 
Kupte €Xénooy jpas, émi cot yap weroiBaper’ mi OpricOlic HMIN ChOAPA MHAE 
MNHCOHC T&y ayopidy HM@N GAN’ ETiBAEYON Kal viv ws elomAayyvos kal AyTparcal 
10 HMAC EK TON €YOPON HMON’ Ov yap ef Geds npdy kal HMEIC AAOC COy, TIANTEC 
Epra XEIP@N Coy Kat rd Svopa cou émixexAnpeba 
Kai viv wai del xal eis rovs alavas réy alovoy. apn 
Tis evonAayyxvlas ry wvAny dyokoy jpiv evAcynpém Geordxe’ edmifovres els 
o¢ py doroynoaiper’ probeinney da Gov roy TepiaTdocewry’ GU yap eh Cernpia 
15 Trou yévous ray xptoriayay. 
‘Enara dwipxovras els tiv dxdva rod Xpirrod Alyovres 
Th» dxpavrov elxdva cov mpooxuvoipey ayabe alrovpevor ovyxopnow rev 
nTacparey nay Xpore 6 Oeds, Bovlnoe yap nidédcnoas capxi dveGew dy 
Te oraup¢ wa pron obs érAacus éx ris Bovdelas rod éxOpov’ Shey evyapiores 
20 Bo@pev cos’ xapas érAnpwcas ra wdvra 6 Corip Huey rapayercueros els rd 
caca rdv xécpoy 
alta, dowdfovra: nai rijv elxéva rijs Geordxou Afyovres rd Tpowdprov 
Evow\ayxvias trdpxovea my) cupmrabeias dkiwcor yas Oeordxe’ BAEyov 
els Aady dy duaprncavra, Seit~ov ws aei ray duvacreiay gov’ eis oé yap 
25 éAmifovres rd Xaipe Bowpev vor ws wore 6 TaBpujA 6 rev dowpdray dpxi- 
orparryos. 
Eltra xAlvover rijv xehaArdjy cai Aéya & lepeds Tabdryv riv cif 
Kupte &ZamOcreiAOn THN yeipA wou é% Yyoyc Karoxnrnpiov gov Kal dvioyuady 
pe els rny mpoxeipérny Scaxoviay cov iva dxataxpirws mapacras rp PoBepp cov 
30 Bnpare ryy dvaipaxroy lepoupyiay émireXéow’ OT! COY ECTIN H AYNAMIC Kai A AGZA 
€IC TOYC AIMNAC TOY Gimvey. AMHN. 


é 


(THE VESTING) 


“Ewara wowotor cal elg rods xopovs mpockuvhpara dvd fy xal obrus 
awipyovra es Td Qucracrhpiov Afyovres 76 
35 EiceAeycomai €ic TON O1KON COY 
(ius réidovs Walp. €’) 
EXOdvres 82 cls 1d leparetov movoto. mpookuvipara tpla tumpootey rijs ‘Aylas 
Tparé{ns nal domdfovra td Eyov ebayyéAvov cal mi dylav rpdmefav. 
Eira AapBavovow év rais xepolv atrav ixdrepos rd croydprov abrod ral 
40 Tote. mpooxuvjpatra tpla mpds dvaroAds Aéyovres xaQ” daurdv éxdrepos +6 
“O Geode iAacOuTi mor Te AmapTwAg@ 


The Liturgy of St. Chrysostom 355 


elra wpomipyera: TO lepet 5 Scdxovos xparav dv rH SeitG yxapl rd croaydprov 
ovv tT) dpaply nal dwoxAlvas tiv éauvrod xedadrv Afya 
EiAdéynoov Seorora 1d crosxdpor atv ry apaplp 
& 82 lepeds Afya 
EvAoynris 6 beds nay mayrore viv cai det xai ele rous aiévas ray alover. 5 
auny 
alta dwoxcepet nad’ daurdv 8 Sdxovos els by plpos Tod leparelou cai évBveras 
7d Xroxdpiov etydépevos obrus 
"AradAraceral  yyyH Moy éni tq Kypiq’ énédyce Ap me IMATION CWTHPIOY 
Kai XIT@NA EYPPOCYNHC mepreBad€ pe, WC NyMO>IG NEPIEOHKE MOI MITPAN Kai WC 10 
NYMOHN KATEKOCMHCE ME KOCM@ 
va 82 "Emmpavimia dmOiuevos sais xepoly, dv piv 7H SeftG Atya 
"H Aezia coy yeip Kypre AeAdzacras én icyy!, H AEZia Coy yeip Kypre EOpaycen 
€yOpoyc Kai TH MANGE! THC AOZHC COY CYNETPIYAC TOYC YTENANTIOYC 15 
év 82 rh dptorepG Afya 
Ai yeipéc coy EmoinCaN ME Kai ETTAACAN ME" CYNETICON ME Kal maOHCOmal TAC 
ENTOAAC COY 
alta dweAOdv év ry wpodica ebtpenife rd lepd tov piv Syov Aloxov nibais 
iv 1G plpa 1B dpiotrepg, rd 82 Norhpiov iv rH SefiG wal td AAAa ow 20 
abrois. 
Kal & lepeds 82 otrws év8verar: AaBdv +d Eroixdprov dv rh dptorepG xapl cal 
mpooxuvicas tpirov xard dvaroAds os eipynrar odpaylfev airs Aliya 
Evdoynrés 6 Beds nya mavrore viv ai dei xal els tous alavas tév alover. auny 
lta évovetar abrd Abyov 25 
*AraAAlacetal H YyyH MOY 
tos rious os dvwripe 
atra AaBdv +d "Emrtpayfrov kal odppaylous mepiriOerar atrd Aliyev 
EtAoynrés 5 Oeds 6 éxydwr ry xapty avrov émi rovs lepeis avrov wc MYPON 
éni KemaAHC TO KATABAINON ET) T@PONA, TON TOPWNA TON Aap@n, TO KATABAINON 30 
Emi THN WAN TOY ENAYMATOC AYTOY 
elra AaPdv riv Zovnv Aéya wepifLovvinevos 
Etdoynrés 6 Oedc O TEpIZWNNYWN ME AYNAMIN Kai EBETO AMWMON THN OAON 
MOY Wayrore yur xa aet cai els rous al@vas Tay alwvey 
va 82 ’Empavixra ds dvobev efpyrar 35 
era AaBdv 7d ‘Ywoyovanov, el for mpwrocvyxedAos ris peydAns dxxAnolas 
4 GAAog 1g Exwv délopa, wal etAoyfcoas atrd cal dowacdpevoes Aya 
Tlepizwcal THN Pompaian coy éni TON MHPON Coy AyNaTé’ TH WpaloTHT! Coy 
Kai TQ KAAAEI COY Kai ENTEINE Kal KaTEYOAOY Kai BaciAeye ENEKEN AAHOElAC Kai 
TIPAOTHTOC Kai AIKAIOCYNHC Kal OAHPACEl Ce OaymacTw@C H AEZIA Coy WdvTOTe vi 40 
cat dei xai els rous alévas ray aldver. ayuny 
Aa 2 


356 The Byzantine Rite 
era AaPdv 7d SeAdvi0v cal ebAcyhous domdLerar Aéywv otros 


Oi iepeic coy Kypie ENAYCONTAI AIKAIOCYNHN Kai Of OCIOl Coy ayaAAcdoe: 
APAAMACONTAI Irdyrore vuy Kal det xal els rous aidvas Tay alover. dyuny. 


(THE LAVATORY) 


5 Elra dareAOdvtes els 1rd Xwveurfpiov virrovor rds yetpas Aéyovres éxdrepos 
cad’ gaurév 

Niyomat én AB@oic TAC yeipAc MOY Kai KYKAWCO) TO GyciacTHPION Coy Kypie 

TOY AKOYCAl pe DWNHC AINECEWC COY Kai AIHFHCACOal TANTA TA OaymaCia COY. 

Kypie HramHCa €YTIPETIEIAN OIKOY COY Kai TOTION CKHN@MATOC AOZHC COY. MH 

10 CYNATIOAECHC META ACEB@N TAN YYXHN MOY Kai META ANAP@N AIMATWN THN ZWHN 

Moy @N €N yepcin ai dnomial, H AEZIA AYTO@N EMAHCOH AwpwN. Ew AE EN 

AKAKiA MOY ETTOPEYOHN’ AyTpawcat me Kupse kai EAEHCON ME. 6 TOYC MOY ECTH 
EN €YOYTHTI, EN EKKAHCiaIC EyAOrHcw ce Kypre. 


(THE PROTHESIS) 
15 Kat o%rwsg dtépyovras év ri Mpodicn. «fra mpooxuvhyara rpla ipwpocbev 
Tis Npobécens rorfoavres Aéyouow éxdrepos 76 
"O Oedc iAacOuti mot TH AmapTWA@ kal eAdnody pe 
era & lepeds 16 
"EZuropacac nmac éx THC KaTapac TOY NOMOY T@ Tip Gov aivan’ To TTaUpe 
20 mpoondwbeis xal ry Adyxy KevrnOels rHv dOavaciay émiyacas avOpwras’ carhp 
nov ddfa vor 
elta Abya. & Sidxovos 
EvAdynoov 8éonora 
wal wout & lepeds evAoyntév 
25 Evdoynrés 6 Geds nuay mavrore viv cal adel xal els rovs aiavas TOY aimvey. 
duny. 8 
Etra AapBavea & lepevs év prev rf} dptorepa xapl riv Mpoadopdy, év 82 rH 
Seba tiv dylav Adyxrv nal odpayifwv per’ avrijs tpirov émdvw ris oppayidos 
Tis wpoodopas Aéye 
30 Eic ANAMNHCIN Tov Kupiou kat Jeo Kai owrnpos npay ‘Invod Xpiorod 
éx tplrou kal evOus miyvucr tiv Adyxnyv év TH Seid pipa ris cdpayidos 
wal Aéya dvatépnvov 
“Qe mpoBaton Emi charin AyOH 
év 58 1H dprorepg 
35 Kai @C AMNOC AMWMOC ENANTION TOY KEIPONTOC AYTON AM@NOC OYK ANOIrE! TO 


CTOMA ayTOY 
év 5¢ 16 dvw pépa ris odpayisos 


EN TH TATEIN@CE! avTOU H KPICIC ayTOY HpOH 


The Liturgy of St. Chrysostom 357 


dv 82 16 xdtwo 
THN O€ fENEAN aYTOY Tic AlHrHCeETal; 
3 82 Sidxovos dvopiv ebdaPds rij roradry reAerg Afya card plav ixdoryy 
dvaropiy 
Tov Kupiouv denbaper 5 
xpataév Kal +d dpdprov dv +i xapl 
perd tadra Aliya & Sidxovos 
“Erapov S¢orora 
exalt & lepeds euBardv riv dylav Adyynv éx wAaylou rol Sefiol pipous ris 
mpoodpopas énalpa tov Eyov dptov Aéywv ovTws 10 
"Ot aiperai AMO THC FHC H ZWH ayTOY 
wai Oals adrdv Umnov iv 1G dylp Sloxe edaévros Tol Siaxdévou 
Osaov 8éonora 
Ova abrov cravpoaSis otrw Atywv 
Overa: 6 dmndc Toy Oeoy 6 aipwn THN AmapTian TOY KOCMOY Yneép THC TOY 15 
KOCMOY ZWHC Kai owrnpias. 


Kai orpida +d Erepov pipos bmive rd txov tév oraupév, virrav 82 adrdév 
dv rH Sef pipa perd ris Adyxys dplows bd +d Svopa “lncots imAtya 
Eic 1T@N CTpaTiwT@N AOTXYH THN TAeypaN ayroy ENyzZe Kai EyOEwC EZHAGEN 
aima Kai YAWP Kai G6 EWPAKDC MEMAPTYPHKE Kai ZAHOING ECTIN H MAPTYPia AYTOY 30 
3 82 Srdnovos dyxéa TH dyle wornplp de rod vaparos dy00 Kal rod 
USaros elirdv wpdrepov mpds tov lepia 
EviAéynooy Séorora thy ayiay evwow 
8s xal etAoyd atrd Aiyov 

EtAoynpern  evwors Tov ayiwy wou mavrore viv kai det xal els rovs alévas 25 


Toy alavey. any. 


Kai AaPadv & avrds év tais xepol rv apaornv odpayisa Afya 
Els ripny cal pynpny ris UmepevrAoynpévns evddfou Bearoivns Huav Beordcov 
cai deumapOévov Mapias fis rais mpeoBeins mpdodeEar Kupre trav Ouciay ravrny 
els rd trrepovpamdy wou bvotarrnptoy 30 
kal alpwv peplSa tiOnow abriy év nO Sef pipe rod dylov prov wAnctov 
Tis pions abrod Atywv 
Tlapectn 4 BaciAicca €k Ae€ZI@N COY EN imaTICMG Alaypycq TeEPIBEBAHMENH 
TIETIOIKIAMENH. 


Elra AaPdv Sevrépavy odpayiba Kal alpwv pep(Sa plav df atriis ribnow 35 
avriv év tH dpiotep@ pipe tod dylou dprov wAyalov atrod daivavn ris 
peplSos ris Oeoréxov xai wordy dpyyv ris wperns trafews Adyea 
Els ripny cai pynuny rov mippeylorey rafiapyov Mexand cat TaBpind nai 
Tracey Tov émovpaviwy Svydpewy dowparey 


358 The Byzantine Rite 


elra alpwy Sevrépav peplBa Aiya 
Tod tipiov nai év8dgouv mpopyrov mpodpépou xai Barriorov ‘lwdyvov, rer 
dyiwov dvddteor mpopytay Macéws cal ’Aapov, ‘HAiov, "EXtooaiov, Aavid cai 
"leooal, roy dyiev tpiey raider cai AanjAd Tov mpodnrov kal wavrey rev dyiev 
5 wpopyray 
kal riOnow atriv droxdro ris mporys ebraxtus 
er’ attiis Afya 
Tay dyiov dB deur nal rraveupipev Grroagrd\wy Iérpov cai HavAov, rar badena 
nat €B8opnxovra cal wdyrey ray ayiey arocrdé\ey 
10 kal obres tiOnow Tiv tplryv pepl8a Sroxdrw ris Sevtipas relay THv aperyy 
TE 
era Atya 
Tay dv aylos waréper ney peydA\wy lepapyaey Kai oixoupenxay ddarxdrer 
BagiAeiov rov peyadou, Ipryopiou rot Oeoddyou xal ’lwdvvou rov ypucoordpov, 
15 "A@avaciov nai KupidXov, NexoAdov rov 颻 Mupos xai mdvrey rer dyior 
lepapxav 
wal alpwy rerapryy peplBa rlOnow atniv rAnolov ris aparys pepld0s woviv 
Bevripay dpxty 
elra wddw Atya 
20 Tov dyiov mpwropaprupos Kal dpxidtiaxdyouv Zrepdyov, ray dyiov peydver 
paprupev Anynrpiov Tewpyiov Oeoddpov Kal mavrey cal wacéy ray dyiey 
papriper 
Kal alpov siparqy peptBa riOqow abriv droxdne ris mparys ris obeys dpxis 
Hs Sevripas trafews 
a5 twara Aiya 
Tév dciwy Kai Geopdépwy rarépwy jay "Avroviov Evéupiov Zd8Ba ’Ovovdpiov 
"AOavagiou rou €v rp “Adm xai wavroy cal racdy tov éciwyv 
kal obrws alpov feryy pepl8a Tino abriv inroxdto rijs Seuripas pepl5os eis 
dvatAfpwow tis Seurdpas téfews 
30 perd 8 radra Atya 
Tar dyiwy xal Oavparovpyay dvapyipwr Koopa cal Aapuiavot, Kupov cat 
"lwdyvov, TavreXenpovos xal ‘Eppoddov xal rdvray rév dyioy avapyuper 
cal alpwv (BSépnv pepi8a ridyow abrijv ave wovdv tplryy dpxiv xard raft 
el’ atthis Atya 
35 Tar dyiwy xat Sixaiwy Oeorardpwy "Iwaxelp xai“Avyns, ro0 dylou ris fpipas 
kal ravray tov dyiov dy rais Ixecias erioxeyvat jas 6 Geos 
wal rlOnow dy8énv pepl8a troxdreo ris apatys ebrdéxtus 
in. 88 mpds roGrois Aly 
Tov éy dyios warps pay ledyvov dpxierirxémov KavorayrivourdA\ews Trou 
40 Xpvcorropou 


The Liturgy of St. Chrysostom 359 


elmep A€yeras { Accrovpyla atrod- ef 82 Alyerar rod peydAov Bacrrclov, 
Tovrov prnpovetar’ kal obrws alpwv wal riv évvdryv peplBa tiOyow adbriy év 
7 tika ris tplrys téfews els dvawAfpworv. 


Etta AaBav tplrnv odpayida Afyar 
Mvynobnrs Séowora GitdvOpwme maons emoxonns dpboddgor, rod édmoxdmov § 
4| dpxterurxérov judy ro0 Seivos, rou ripiov mpeaBurepiov, ris d» Xpiorrg 
Scaxovias cal rravris leparixod rdyparos, To0 Seivos xabyyoupévov, ray ddeAhay 
kai ovAAeiroupyoy nuey mpeoBurépwr Staxdver xai mdvrey ray adekday nyay 
obs mpocexadeow els riy ony Koweviay da THs ons eiomAayyxvias wavdyabe 
déorora 10 
cal alpov peplBa rlOnow atniv twoxdte rot dylou dprov 
elra pvynpovetear wal Gv dye fdovrev cat’ Svopa cal ovrws alpwv rds pepl8as 
siBnow abrds broxdtw. 


“Ewevra AaBew iripav odpayisa Afya: 
‘Yrép pynpns xal ddécews tev duapriay rey paxapioy xrirépey ras dylas 15 
porns raurns 4 Tov ayiou oixou rovrov 
era pvnpovedaa ro) xeporovicavros atrév dpxiepéws Kal éripwv dv OiAa 
Kexournuivey cat” Svona wal reAevtaiov émAfya obfre 
Kal wavroy rov ev édrids avacracews (wns alwviov ray ry of Kowevia 
xexotunpeveoy opboddéwr rarépwy Kai adeAhay nudy pirdvOpwwre Kupre 20 
Mvypoveva: 52 xal 8 Sdxovos Gv BotAerar Lavrwv Kal reOvedrwv alpovros toi 
lepéwos peplBas trip abraw Kal redevraiov Afya 8 lepevs 
Mono Onre Kupse xat ras éuns avagiornros cal ovyxopnody pot way mAnppéeAnya 
éxovoidy re Kal axovotop. a5 
Kal AaBav rv Motcav ovoridta tds év re Sloxp peplSas droxdtw rod 
dylou dprov Sore elvar év dodarelg Kal pr dxweceiv nr. 


Etra 8 &idxovos AaBdv 73 Ouprarhpiov wal Ovplaya Paddv dv aire Alya 
mpos Tov lepéa 
EtAdyncoyv Béorora rd Oupiapa 30 
cal «00s 5 abrés 
Tov Kupiou denbaper. 
kal & lepeds Aéya riv edxiv rod Gupidpatos 
Ouplapd cor mpoopepopey Xpiore 6 Geos jpey els doprny edwdias mvevparikis 
& mpoade=duevos els 1d tmepovpdydy cou Ovovacrnpioy dyrixardrepyyow piv 35 
THY xdpiv rou wavayiou cov mvevparos 
& S&dxovos 
Tov Kupiov denbaper 


360 The Byzantine Rite 
wal & lepeds Gupidous rdv ‘Aoreploxov riGnow drive ro dylov dprov Afyuv 


Kai éA@wNn 6 ACTHP ECTH EmrANw OY AN TO TrAIdION 
& Stdxovos 
Tot Kupiov denbapev 
5 & lepeds Guprav rd MpSrov KéAuppa oxewdfa rdv Sywov dprov aw 1h Sloe 
Ayow 
*O Kypioc éBaciAeycen, eynpémeian EneAycaTo, énedycato 6 Kypioc AyNaMIN Kai 
TEplezwcato’ Kai fap ECTEPEWCE THN OIKOYMENHN ATIC OY CadeyOHCETal. TE 
OiKq coy Tpére: Ariacma Kypie €ic maKpOTHTA AMEPWN wayrore vuY Kal det Kai 
10 eis rovs alevas Tey alavey. aun 
& &dxovos 
Tov Kupiov denOaper. KddAvyov deorora 
wal & lepeds Ouprdv rd Acvrepov KdAupya oxerdfa 1rd Eyov worfprov Afyov 
"EkaAyyEN OYpaNoyc H ApeTH cov Xptoré Kai TAS AINECEWC Gov TAHPHC H fA 
15 mavrore viv Kai dei Kal els rovs alavas ray alover. apy 
3 &dxovos 
Tov Kupiouv denbepev. Sxéracoy decwora 
& lepeds Cudv rd tplrov xéAuppa fro tov "Aipa cal oxemdfav dudérepa 
Afye. 
20 <KEMACON Has EN TH CKETH TON TTEpyrwN Coy, awodiewkory ad nuay wayra 
€xOpON Kai TIOAEMION, elpnvevcoy Hudy thy (ony Kupie €Aencoy pas Kal roy 
xéopoyv cov kal cao Tas Wuxas npady ws ayabds xai girdvOpwros. 


Eira AaBav & lepevs tov Ouardv Oud tiv Mpddeow Aéywv ex tpirov +6 
EvAoynrés 6 beds nuady 6 ovras eddoxnoas, dd6fa cos 
25 & 82 Sidxovos év Exdory Afya 


4 a 2.8 ) a a U > ° 
mayrore yur Kai aei kai els rovs alavas ray aléver. apn 


kal tmpooxuvotow etAaBes duddrepo éx rplrov 
émata AaBev & Stdxovos tév Oupratdv Adya int +7 mpodion Trav nylov Sapov 


Tov Kupiou denbaper 

30 wal § lepevs tiv etxijv rijs mpolicews 
‘O Oedc 6 Gedc Hman 6 Tov ovpdvioy prov Tiyv Tpopiy Tob 
mavTos Kéopouv Toy Kvpioy Hudy Kai Oedy ‘Incofy Xpicrdv é2- 
ATTOCTEIAAC CWTHpa Kal AYTPWTHN Kal evepyérny EYAOTOYNTA Kal 
dyidfovra Huas avros evrAdynooy Thy mpbbeow Tavrny Kai mpdc- 
35 Oefat avriy eis Td Urepoupdyidy cov Ovotacrypior pynpdvevoov 
as ayabds Kai pirtdvOpwmos trav mpoceveyxdvtay Kai Od.’ ods 


The Liturgy of St. Chrysostom 361 


mpoohyayor Kal has dxaraxplrovs SiagvAafov év TH lepoupyla 
rév Oelwy cov pvotnplov bri hylacrat Kal dedédfacrat 76 wév- 
Timov Kal peyadomperés dvopd cov rob IIarpés Kai rod Tiod 
kai rob dylov IIvevparos viv xai del xal eis rods alavas Tay 
aidyev. apy. 5 


Kal perd roGro roi dréAvow éxeioe Adywv obrw 
Adfa ca Xpiore 56 Geds 7 Anis nuay, d6fa cor 
& Sdxovos 
Adga. Kat viv. Kupse eAXénaoy tpis 
Aconora etAdynooy 10 
wal sot rijv dwéAvow 5 lepeds obro Adywv 

{'0 dy “lopddyy ind “lodwvov Barnicbjva xaradeEdpevos bid rh» Hpaov corn- 

play} Xpsords 6 AAHOINGC GEC Hpay rais mpecBeias THs mavaxpdyToU avrov 

pnrpos, rou éy ayiots marpus nudv °"lwayvou apxiertoxdrou Kavorarrivound\eos 
Tov xpvcoorépov" cai mayroy tov ayiev d\ejoat cal cdoat nuas os ayabds 15 


cal diAdvOpewros | 
& &dxovos 


"Apny. 
(THE CENSING) 
Merd 82 tiv dréAvow Oupid 5 Stdxovos tiv dylav wpdGecwv ira dwépxetar 20 
wal Gupid riv dylav tpdmelav xixAw coravpoaSas Atywv xa” dautév 
"Ev radp cwparixas, év ddov d€ pera Wuyns ws Oeds, ev mapadteiow Be pera 
Anorow xai év Opdvp Uanpxes Xproré pera Larpds cai [vevparos wavra mAnpov 


6 aneptypanros 
kal Tov wevryxootév 25 


"EAcHcOn me 0 Qeoc 

év @ Oupidcas 16 re lepareiov wal tdv vadv SAov elodpxerar atths els +d Eyrov 
Biipa xal Oupdoas rijv dylav tpdwefav attis Kal rdv lepéa rdv piv Ouprardv 

GrrorlOnow év 7h lily rémy. 

Aurds 8 mpocépxerar 1G lepet xal ordvres dn00 mpd ris dyias tpamwifys 3° 
mpooxuvotow éx tplrov xa’ davrots edxdpevor Kal Aéyovres 
BaciAev otpane 
Adza én yyicroic Geq@ pls 
Kypie Ta yeiAn moy Aanoizerc 5ls 


® ef 82 reAcirar 4 Anroupyla rod peydAov Bacticiou Aéya 35 
BaoiAciou Ka:capelas Kawnadoxias rou peyddou 


362 The Byzantine Rite 


elra dowdfovra: & piv lepeds rd Syvov ebayyfrov, & 82 Sidxoves tiv dylav 
apémefav’ kal perd rotro dwoxAlvas 5 Stdxovos tiv éaurof xehadiv rh lepet 
xparav al rd dpdpvov rois rptot Saxridois ris Sefiais yxeipds Aya 
Kaipoc roy monicat t@ Kypi@. S8éorora dpe edAdyncov 
wal & lepeds odpaylfev abrdv Aiya 
EvAoynrés 6 Ocds ney wavrore viv cal dei xal els rovs aidvas ray aleve. 
ee eta 8 Stdxovos 


Evga iwép éuov Sonora dye 
10 8 82 lepeds 


KareyOynat Kypioc rd ds:aSqpard ov cic man Epron AraQon 
wal wadw 8 Sidxovos 
MonoGnri pov Séorora dye 
3 82 lepets 
15 Mvnucéein cov Kuptos 6 eds En TH BaciAeia abrov mdyrore vuw kal ael ai eis 
rous alavas ray alwvev. 


(ENARXIS > 
Kal & &dnovos elmdv rd Aujy Kal wpooxwhoas eflpxerat Kal ords iv 7 


ouviba romp xarivavn Trav dylwv Oupav mpooxuvel per’ etAaPelas tplrov Aéyeov 
20 xaQ’ éaurdv 76 


Kypie TA yeiAH moy ANOizeIC 
kal perd rotro Aéya. 3 Sidxovos 
Evréynoov déotrora 
& lepeds ixdaves 
25 EyAorHménH # BactAeia tof IIarpds xai rob Tiob nai rod 
dyiov IIvevparos viv xai dei Kal els rods ai@vas Tay aidvor 
5 xopés 
"Apny 
‘O &dxovos 
30 Ey elpnyy roi Kuplov denbdpev 
& xopés 
Kvpte €Aénoov 
‘Trép ris dvaber elpjyns Kal ris cwrnplas rev Wuyey pov 
Tob Kupiouv denbopev 
35‘ Tmrep ris eipyvns rob cvpravros Kdcpou, evorabeias trav aylov 
Toi Qeod éxxAnoidy Kal THS Tov WévTaY évdocews Tot 
Kupiov denbaoper 


The Liturgy of St. Chrysostom 363 


‘Trtp rob dylov ofkov rotrov kal tov pera mlorews edda- 
Beias xal péBov Geos cioiébvtay éy adt@ rob Kuplou den- 
OGpey 

‘Trtp rob dpxiemiaxérov pay rod Bevos, TOD Tilov mpecBv- 
Tepiov, Tis év Xpior@ Siaxovlas, mavrds Toh KAjpou Kal 5 
tol Aaobh rob Kupiov denbeper 

‘Trép trav eioeBeordrov Kai Oeopvrdkrov Bacidéwoy spar, 
wavTos Tob maXatlov Kal toi orparomédov avray Tov 
Kupiov denbapev 

‘Trep ris dylas povas & wédcws trabrns, méons wébdAews Kat 10 
xdpas kai roy lore olxovyrwy év avrais tof Kupiou den- 
OGper 

‘Trép evxpactas dépwv, evdoplas trav Kapray tis yijs Kai 
katpav elpnvixav tod Kupiov denbopev 

‘Trép wArcbytw@y ddowropotvrwy vorotytoy Kapvévrov alypadd- 15 
tov Kal Tis cwrnpias avrav Tob Kuplou denbapev 

‘Trtp rob pucjvat pas dwd mdons Ordtpews dpyns Kivddvov 
Kai avdyxns tod Kuplov denbopev 

’AvriiaBod caoor édénoov kai dtadvAafoy has 6 Oeds ti of 
xa pert 20 

Tis twavaylas dypdyrov siepevroynpévns évddgou deorroivns 
hay Ocoréxov Kai deurapbévov Maplas pera wdvrov toy 
dylwv pynpovedoavres éavrods kai ddAjAous kal macay 
THY anv jpav Xpiorg ro OeG wrapabdpucba 

& xopés 25 
Sot Kvpre 
& lepevs éxdavws 
“Ort mpérrei cor waoa Adza Tim Kal mpookbyynots TO Ilarpi cal 
7 Tid cal TO dylm vedpart viv wal dei cai eic Toye aidnac 
TON AIDNWN 30 
& xopés 
> AMHN. 


364 The Byzantine Rtte 


mal WdAAera +d apGrov dvrigwvov mapd trav Wadriv Kal 38 lepeds Afya 
Ti ebxiv ro0 dvnddvou’ 6 82 Sidxovos apocxuvicas peXorara ix rod réa0u 
atro® xai dweAdv Corarar évermov rijs elxévos tis Oeoréxou PAbwav wpds Tijv 


elxéva ro Xpioro§ xparGv kai +d wpdpiov rots rpiot SaxriAcs Tijs Seftas yapis 
5 ‘Avrldeavov a” fyos Bf 
En €Z0dw ‘IcpaHA ez Airymroy 
oikoy ‘lakaB €x Aaoy BapBdpoy} 
Tais wrpecBelas tis Ocoréxov ca@TEp caoOY huas 
P Erenton ‘loyAaia driacma ayTo? 
10 "IcpaHA éZoycia ayToF } 
Tais mpeoBelats ris Oeordxov o@rep cacov yas 
{*H @dAacca Eide Kai Eyren 
6 lopAdnuc Ectpdou etc TA dtticw} 
Tais mpecBelas ris Oeoréxov cwrep cacov pas 
is {Ti cor écti OdAacca Sti Esyrec 
kal cy lopadny Ot: éctpdduc eic tA étticw;} 
Tais mpeoBeias ris Oeoréxov carep caooy Has 
Aéga IIarpi cai Tig cai dyio IIvedpare 
Tais mpeoBeiats THs Ocoréxov oa@rEep aacoy Has 
20 Kai viv nai del xai eis rods alavas Tay aldvey. dyny 
Tais mpeoBelats ris Oeoréxov omTEep odcoy Huas 
etx dvrupevou a! pvoricds 
Kiupte 6 Oeds spay ov 7d xpdros dveixacrov Kai 4 défa 
akardAnmros, ov TO EAeoc AMETPHTON Kal 4 gtAavOparia 
25 dparos’ avros déorora Kara tiv evoTrAayxviav cov éiBAEyon 
éh Has Kal él Tov Zytoy OiKON TOPTON Kai TIOIHCON MEO” AuaY 
Kal T@Y cUvVEVXOpLEvwY Hyiv TAOvoIa Ta EACH GOV Kai Tods 
OLKTLppovs wou, 


Merd 82 rijv cupmAtpwow gol dvnddvou Eddy & Stdxovos nal ords dv 7H 
30 cuviba témp nal mpooxuvqoas Aéya 
"Eni kat €1) €v elpqvy rob Kupiov denbaper 
& xopés 
Kupte édénoov 


The Liturgy of St. Chrysostom 365 


"AvritaBod cacoy édXénoov Kal dtagirafoy huas 6 Oeds TH oF 
Xaptre 
Tis mavaylas dypdvtov virepevrAoynpévns évddfov Seotrolyns 
hpov Oeordxov Kai aemapOévov Mapias pera mdévrov Tov 
dylov pynpovedoaytes éavrods Kat adAHAOVS Kal wacay 5 
tiv (any hav Xpior@ 79 OeG rrapabdyeba 
& xopés 
Zot Kvpe 
& lepeds ixgavws 
“Ort ody 7d Kpdros Kai cof éctin 4 BaciAeia Kal A AYNAMIC Kal 10 
H Adza Tod Ilarpés cai tod Tiob cai rob dyiov IIvedparos viv 
Kai del Kal €ic TOYC aiM@Nnac TaY aldvor 
kal péAderar Spoles wapd Trav PadrGv 73 BP’ dvridavov, 8 Bi Sidxovos Spolus 
moet as kal év +i} mpotipa ebxij 
‘Avriwvov B Aixos B’ 15 
{Hrdntca 611 eicakoycetat Kypioc 
Thic cbantic TAc AeHcewc moy} 
Yadoov Hpas vi Ocob {6 ev Iopddvy bird’ Imdvvov 
Barricbels} WddAdXovrds aot adAndovia 
{Ori ExAine Td OC ayTO? Emoi 20 
kal EN TAIC HMépaic Moy éTTiKaAEcomal } 
Zacov Hpas vie Oeob xrdr 
{Tlepiécyon ME @AINEC BAaNATOY 
KINAYNO! SAoy e¥pocdn me} 
Zaoov pas vit cod xrr 35 
{’EAeriman 6 Kypioc Kal Aikatoc 
kai 6 Gedc HMON EAee!} 
Yacov Huas vi Oeob xrr 
Adgéa Tarpi cai Tid cat dyio TIvedpare 
ZaGoov Huas vie Oeod rr 30 
Kai viv xai del xai els rods ai@vas Tay alavey. apn 
Fxos wh. 
‘O povoyevis Lids cai Adbyos rob Geod 


366 The Byzantine Rite 


dOdvaros trdpxov 
katadeEduevos dia tiv hyerépay cwrnplay 
capkwobfvat 
éx ris dylas Oeoréxou Kai demapbévov Mapias 
5 adtpértws évavOpwornoas 
oravpwbels re Xptote 6 Oeds Oavdrm Odvarov marjoas 
els my TIS dylas tpiddos 
ovvdogagipevos TO Ilarpi nai ro dyip Tvetpart 
THTOV HUaS 
10 etx dvrpevou PB pvoricds 
Képie 6 Beds pay cadcon TON Addn coy Kal EYAOPHCON THN 
KAHPONOMIAN Coy’ 7d TAHpwpa THS éExxAnolas cov gvAafor, 
dyiacov rods drama@ntac THY EYTipéneian TOO OiKOY coy’ aD 
avrovs dvridbgacov TH Oeixg cov duvdpe: kal mA érKataditnc 
15 Huas Toyc EATIZONTAC ETM! CE, 


*O Stdxovos 
"Eri kai én €v elpyvy roi Kuplou denbapev 
5 xopés 
Kvpte €Xénoov 
20 'AyvritaBob cacov édXénoov kai SiagpvAafov jyas 6 Oeds Kerr 
Tis mavayias axpdvrov tirepevroynpévns evddfou xrr 
& xopés 
Sot Kvpte 
éxdavynors 
25 “Ort dyads kai girdvOporros Geds Smdpyes Kal col rip 
digfav dvanéumopev 7@ Ilarpi cai 7G Tio nai re dylo 
IIvedpart viv xal dei Kai els rods aidvas tev aidvov 
"Avridwvov y fxos a’ 
{’ Ezomodoreicée tH Kypi@ Sti draddc 
30 STI €IC TON AINA TO EAEOC AYTOT 
’Ev "Iopddvn Banrifopévov cov Kipe 4 ris tpiddos épave- 
poeOn mpookivynots’ toh yap yevyiropos % pwvi) mpocepzap- 


The Liturgy of St. Chrysostom 367 


TUpet got dranHTON oe yYiON Gvopdfovoa Kai td TInefma éy 
elder trepictepac éBeBalov rob Adyou 7d dodarés. 6 émiga- 
veils Xpiore 6 Oeds xal rdv xbopov goticas dbfa cot 
Eindtw at oikoc Icpand 611 draedc | 
STi €ic TON ai@Na TO EAEOC ayTOT 5 
"Ev "Iop8dvy Bamnrifopévou cov xtA 
Eindrw an oikoc Aapdn 6t1 d4raddc 
OTI €iC TON AINA TO EAEOC ayYTOY 
"Ev ‘Iopédvy Barrifopévov cov xrr 
Eimataocan AH TrANTEC Of OBOYMeENO! TON KYpion 611 draedc 10 
Sti Eic TON AIMNA TO EAEOC aYTO? 
"Ev ’Iopddvy Banri{opévov cov xrd} 
Abga Tarp) nai Tid nal dyle Tvedpare 
{’Ev ‘Iopéddvy Bamrifopévov cov xrd} 
Kai viv nai dei nai els rovs aiavas Tay aidvey, dyny 15 
{’Ev ‘Iopéddvy Bamri{opévov cov xrd} 
etx dvndevou y puonixas 
‘O ras xowas tatras Kai ovpddvous tiv yapiocdpevos 
ampooevyds, 6 Kal Ayci Kal Tpici CYMpWNOFCIN ET! TH SNGMATI 
gov Tas aiTnoes mapéxew emayyeAdpevos’ avrds Kai viv trav 20 
SovAwv cou TA AITHMATA TIPOC TO CYMPEPON TIAHPOCON xopn Yor 
hui év T@ wapéyre alae THN EmtipNwciIN THC ofS AAHOEIaC Kal 
év TH péAAOvTt (wry aidviov xapifdpuevos, 


(MASS OF THE CATECHUMENS) 
(THE LITTLE ENTRANCE) 25 


WVadAopévou 82 ro0 tplrou dvndevou mapa Trav Walrav, § Trav paxapiopav ddv 

q kupranh, Srav AOworv els td Adfa 8 lepevs wal 5 Sidxovos ordvres Eumpoobev 

rijs dylas tparifns wovodc. mpooxuvhpara rpla’ «tra AaBav 6 lepeds Td Gyrov 

evayyiAvov SlSwor rq Staxdve Kat otrws dEeAPdvres Sid rod Popelou pépous mpo- 
mropevoptvev abrav AaprdSev movoter tiv Mucpdv ElcoSov. 30 


368 The Byzantine Rite 


Kal ordvres iv 19 cuvia rémp nAlvovow dudérepor tds Kepalds cal rod 
Scaxévou clarévros ipipa 


Tov Kupiov denboperv 
Aye. 8 lepeds Thy eiyty rhe dos8ov prorinis 
5 ety ris elod8ou Tro0 ebayyeAiou protixas 
Aéorora Kipie 6 Oeds yay 6 Karacryoas év ovpavois 
téypara Kal orpatias dyyédov Kai apyayyédwy els Aecroup- 
yiav ris ons Ob€ns’ wolncov ody ri eicdd@ jpay eloodoy dyiwv 
dyyédov yevécOat cvdAdAEtToupyouvray Hyiv Kal cvvdoforoyour- 
10 Toy Thy ojy adyabérnta’ drt npémel coi waoa Adza TIMH Kal 
mpooxuyvnots T@ Tlarpi cairo Tip cai ro dylm IIvedpari viv 
Kal del Kail €iC TOYC AIMNAC TAN AIMNON 
ris etxijs 52 redeoOclons Adyar 5 Sidxovos mpds Tov lepia Bexviav mpds 
dvaroAds rf} Seftd xparav Gua cal +d dpdprov rots rpici SaxTriAos 
15 EvAdynooy Sonora riy dyiay eiaodoy 


wal 4 lepevs etAoydv Atya 
EtAoynuévy  €ICOAOC TON APIMN Gov mdyrore viv Kat dei Kat els rovs 
alévas roy aldéyov 


<0” obrws drépyerar mpds Tdv fyoupevov & Bidxovos Kal dowdLlera: +d 
20 evayyAvov <i adpeoriv: el 82 ph, domdferar tobro & lepevs. 
MAnpoblévros 88 rod reAevralou tpomaplou gpxerar & BrdKovos es rd pécov 
wai ords umpoobev rod lepios dvuipot pixpdv tds xeipas Kal Saxvuwv td Eytov 
evayyéAvov Aéya. peyadoddves 
Zodgia’ dpboi 
2£ era mpooxuwioas aurés re xal 3 lepevs xarémoOev abrod eoripyovra: els 7d 
Eyvov Pijpa nal & pev Bidxovos drorl@yor +d Eyov etayyéAvov iv +i dyla 
stpardly 


of 8@ WdaArar Aéyovcr ta cuviOy tpomipis 
Elo oStxév 


30 {EyAoruménoc 6 épydmenoc éN ONOMaTI Kypioy 
Oedc Kypioc kai éttésbanen AMIN 
Sacov hpas vi Ocod 6 év Iopddvg vrd *Iwdvvov Barriobeis 
Wdddovtds aot adAndrovia} 
"AwoAvrixiov’ Fxos a’ 
35 {’Ev “Iopddvyn Bamri{opévou cov Kipie 4 rijs tpiddos xrA} 


The Liturgy of St. Chrysostom 369 


dad y Sbfs 4 “Yraxof: fixos f 
{Ore rij emigavela cov épairicas Td obpravra, tére  dApupa 
THs duaprlas Oddacca Eyre Kal *lopAdnunc Kéto péwv Ectpd- 
dH, pos otpavdy dvupav Huas' ad\Ada TO Ope Trav Oeiwv 
évToAav gov avvTipnooy Xpioreé 6 Oeds mpecBeias Tis ; 
Georéxov kal caoov pas} 
dq’ ferns Kovraéxtov’ fixos 8’ abrépedov 
{Emeddvns ofpepov rij oixovpévy xai 7d gas cov Kupie 
éonperdOn ed’ tas év émcyvdoe dpvoivtds ce 
"HyYOes éddvns 7d pac 7d dmpdciton} 10 
xal Srav e{waon +d Uorepov Afya & S&dxovos 
Tot Kuplouv denbapev 
& lepeds ixdérvers 
“Ort dytos ef 6 Oeds hyay Kal col riy Obfav dvaréuropev To 
Tlarpi nat re Tig wat tp dylo MWvetpart viv nai del 15 


& Srdxovos 
Kai els Tods aldvas tay aldvoy 
& xopés 
"Apyy. 
“Avrt 700 Tprcaylou WadAopévou &@ rod Tpicaylou Aye 20 
& mparos xopés 8 lepeds miv edxiy radryy pvoricds 
{"Ocoi eic Xpicrén éBanrticente «ix 700 tpcaylov Spvoy 


“O Geds 6 Srioc 6 EN Ariorc ANaTrayo- 


XpIctON ENEAYCACOE menoc 6 rpicayig hory vrs trey cepa- 


a&dAnrovia } pip avupvoupevos cai td rey yepovBiy 25 
5 Setrepos xopés Soforoyoupevos cal ind mdons émov- 


{"Ocor eic Xpictén BBarrticonte Pavov Surdpews mpoonvvoupevos, 6 éx 
TOU p11) Ovros €ic TO EiNAl Mapayayor Td 


oupravra, 6 xricas rov dvOpwroy Kat 
adAndAovia } CIKONA O7)¥ KAi OMOIWCIN Kal ra¥ri Gov 30 
& pros xopés xapicopart Karaxogunoas, 6 AlAoyc 
{°Ocor eic Xpicton EBarrricoHTe —AITOYNT! Codian Kai cynecin Kal 
mapopav duaprayorra add bépevos émi 
cornpia peravoay, 6 xatafimoas yuas 


XpicTON Enedycacde 


XpicTon ENEAYCACOE 


a@AAndrovia} rovs ramewous Kal dvagiovs dovdovus 35 
& Bebrepos xopbs gov Kai ey ry Opa ravry ctTinal 
Abga Tlarpi ee Tid ar KATENWITION THC AOZHC rou dyiov gov 


O@voracrnpiou xal riv dderAoperny cor 
mpooxummow kal Sofodcyiay mpoodyey’ 
Bb 


dyio TIvetpart 


10 


20 


35 


30 


370 


4 mpGros xopés 
Kai viv xai det nai els rods 
aldvas Tey aldvey, dun 
Xpicton énedycacee 
a&dAnrovia} 
3 Sidxovos 
Avvapis 
& mp&ros xopds yeywvoripg dovij 
{"Ocoi cic Xpicton éBattricOuTe 
XpicTON ENEAYCACOE 
aAnAovia}. 


The Byzantine Rite 


aris Séorora mpdodefa Kai éx ord- 
paros Huey ray dunpredey roy rpic~ 
Gytoy tpyov Kal érioxeas pas EN TH 
XPHCTOTHT! Coy’ cuyxepnoor nyuiy wap 
mAnppeAnpa éxovowdy re Kal axovotop, 
ayiacov nuay ras Wuxas Kal ra odpata 
cal AOC AMIN EN OCIOTHTI AATPEYEIN coe 
TWAaCAC TAC HMEPAC THC ZWHC HM@N™ 
mpeoBeiats ris ayias GeordKov Kal sray- 
Tey Tov dyiey ray an alavdéds co 
evapeotnodvrey Sri ayos ef 5 Geds 
npay Kai cot ry Sdfay avanépropev 
tp Tlarpi xa rp Yig rai rq dyip 
IIvevpars viv cai ael xat eis rots 
aidvas réy aldvey 
tavrns 8¢ reAcacOelons Afyovot «al 
avrot & ve lepeds nat 5 Scdxovos +d 
tpoayov wovotvres S00 Kal mpoc- 
kuvfipara tpla eympootey ris dylas 
tpawitys. 
Etra Adya & Sidxovos mpds rév lepéa 
KeAevooy 8eorora 
wal dmrépyovra: év rij xaliSpa 

wat & lepeds Adye: direpydpevos 

EyAorHmenoc 0 EpyOmENOC EN GNOMaTI 
Kypioy 
5 82 Sdxovos 
EvAdynooy déorora tiv ave xabédpay 
wal & lepevs 

EyAorumenoc ef 6 émi @pONOy AdZHC 
THC BaciAeiac coy 0 Ka@HmeNOoc Eni 
T@N XEpOyBim wdyrore yb» Kal del xai 
els rovs alavas rép aldvev. 


(THE LECTIONS) 


35 Kat perd tiv cupwAnpwow tod tpicaylou 5 Sidxovos éA0dv iumpootey rév 
dylwv Oupav Afya 


II pécxopeyv 
nal 6 dvayvworns Vadpos rp Aautd 


The Liturgy of St. Chrysostom 371 
xal & &dxovos athrs 
Zogla 
kat 6 dvayvoorys 
7d Ppoxelpevov rod ’Aroorédou' Fxos 8’ 
{EyAoruménoc 6 épydmenoc En OndMati Kypioy 
Ix. "EZomoAoreicee tH Kypiw Sti draddc}. 
Kai atéis 5 Sidxovos 
IT pocyopev 
& dvayvoorys 
{IIpés Térov émioroAns Ilavdou 73 avéyvoopa 


Téxvoyv Tire énepdnu Hi ydpic To? Oco?. ... Kat EATIAa Zwtic 


aiwnioy Zt, #4. 11-88%. 7} 


kai ro0 dwooréAou wAnpwlivros Atya & lepers 
Elpnyn vot rq avayiweoxoyrs. 


Kal & dvayvoorys 
*AdAndovia 
Vadpds rH Aavtd 
4ixos a’ 

P Enérxate t@ Kypiw yioi Oeoy 
énérkate tw Kypiw 
Yioyc KpI@N 
Er. Dann Kypioy Eri TAN YAATOON 
"Enérkate t@ Kypiw yioi Oeo? 
enerkate T@ Kypiw 
yloye Kpi@n} 


adAnAovia 


Tod 82 GAAMAovia PadAopivou AaBav 
3 S:dxovos Td Cuparfprov nal rd Ou- 
plapa mpdceior rH lepet nat AaPdv 
evAoylav ap’ abro® Gyug rij dyiav 
tpamefav yupwlev cat 7d lepareiov SAov 
Kal tov lepéa 
wat 4 lepeds Aéya riv cixyv ravTyv 
puotixds 
«dx wWpd Tod evayyeAlou 
“EAAamyON EN TaIC KapAlaiC HMQ@N 
dirdvrOpere Séorrora rd tis ons Oeo- 
yvocias axnparoy das Kal Toyc THC 
Alanolac nuay Siavor~oy Od8admoyc els 
THY Tay evayyeAKOv wou Knpvyparey 
karayvénow’ évOes nuiv nal roy rey par- 


10 


1§ 


20 


apioy gov eévrohav PdBov iva Tac 30 


CapKIKAC EmOymiac mdoas Karanarn- 
Gayres mvevpatixny moXtrelay peréd- 
Owpey mavra ra mpds evapéotnow 
Thy anv Kat Ppovouvres Kal mparrovres* 


ov yap & 56 duricpds ray puyxaer 35 


kai Tav cwopdtray nuav Xpioré 6 OGeds 
xai vol thy Odgay avawépnopey ory rp 
aydpyy ov marpi kai rp rravayip Kal 


Bb 2 


Io 


15 


20 


35 


30 


35 


372 


The Byzantine Rite 


dyab xai (eoro@ cov mrevpars voy 
kal del xai els rovs alavas rey aléver. 

‘O 82 bdxovos rd Ouprarhprov dmo- 
Olpevos fpxerar mpds dv lepéa nal 
érroxX(vas abrd riv Kehalrv xpatav 
73 Spipiov ow 7 dyly eiuyyeAle 
vois dxpos SaxriAocw, SyAovon év 
dxelvep 1 tomy rijs dylas tpawé{ys, 

Aiya 

EvAdynoov Séorora iv evayye- 
Atorny ov dylov amocroAov «al 
evayyedtorod {Mardaiov} 

& 52 lepeds odpaylfev atrdv Aiya 

“O Ocds bd mpecBemy rov dyiov 
évéfov amoordAov Kal evayyedorov 
{MarOaiov} den cor pia rp edayye- 
AsLopudvep AynAmel woAAg els exwAnpe- 
ow Tov evayyeXlov rou ayamnrot viov 
avrov Kypioy 8¢ ney “lucoy Xpeorov 
6 82 Sdxovos dwav rd “Ay cal 
awpooxuvhoas per’ ebAaBelas +d Eyrov 
ebayyéfAtov alpa abrd cat eeAOdv Sa 
nav dyliev bupaw, mpomopevoptveey atr@ 
Aapwabuv, Epxerar wal Corarar tv 79 

Eufen 4 iv 19 rerayplng rome 


5 82 lepeds lordpevos Enrpootey rijs dylas rpamifys cai BAéwav mpds 


Svopds xdevet 

Sopia’ dpbol 
Axotowpey tobi dylou evayyedlov 

Eipnyn mac 

kai & Sidxovos 


"Ex rod xara {Marbaiov} dyiov evayyedlov 7d dvdyvoopa 


3 lepeds 
IT pic yopev 
& Bdxovos 


To xatp@ éxeivp {traparineta 6 lHcofc dt tric FadiAaiac .. . én 
@ eyddkHca, S. Matt, tit. 13-17} 


kal wAnpwlévros rod edayyeAlou Aéyan mpds tov Sidxovov 5 lepevs 
Elpnyn cot rp evayyedcCoperp 


The Liturgy of St. Chrysostom 373 


wat & &dxovos EAOdv tus Trav dylev Oupdv dwoSlSuc +d Eyov edayyiArov 
7 lepet 


(THE PRAYERS) 
Kal (8 &dxovos) ords év 73 cwviOa Edy) ris ixrevods lxeclas pvonxas 
Teme Epxeras obrus Kipre 6 Beds Hypo tiv éx- 5 
Eiropey mdvres &% Sduc tric revi ratrny lxeclav mpbadegat 
Yr xtc, Kal € OAc Tlic mapa tov ody Sovdwy Kai éd- 
Aianoiac elzrapev énoov Has Kata td TAHOOC 


& xopés ‘ ; 
Kipie edéqoov TY EAC orc Coy, Kat Tovs olkrip- 
Y’ pods cov Kardrepyov 颒 %- 10 


Kypie mantoxpdtop 6 6edc TON pas Kal émi mdévra tov aby 
TIATEDWN HMON OedueOd cou cou riy admrexdexduevoy 7d 


€TTAKOYCON Kal €Aénooy mapa got mXovowov édeos 
» e ~ € 4 8 4) ’ » Q 
EAéHCON Hua@s 6 Oedc KaTd TO Mera EdEdc coy, Sebuebd cov 
émdxovoov Kal édénoo 15 


"Ent debpeba trip trav evocBay Kai dpboddgwr xpioriavav 

“Er de6pe0a trp rob dpytemioxérrou Hpav ro Betvos 

"Ext debpeba itp trav ddedpav yay trav lepéwy lepopovdyov 
lepodtaxbvov Kai povaxav Kal mdéons tis év Xpiore hpov 
adedpornros 20 

“Ext dedpcba tmép ray paxaploy Kai deipvnotoy Krirépwr 
Ths aylas povns tavrns 4 Toi dylouv oixey rovrouv Kai 
umép mdvrav Tov Tpoavanmavoapévay wrarépwy Kal d- 
dehdav huayv tav evOdde Keipévov nai dmavraxod ép6o- 
dbgev 25 

"Eri debpeOa wtp édX€ous (wis eipqyns vyeias owrnplas ém- 
oxéwrews ovyxapyoews Kai ddécews apapriay Tev Sovdoy 
Tod Oeod trav adeAday ris adylas povais tatrns 4 Tob 
aylou oixov totvrou 

"Er SedpeOa trép tav Kaprogopotvrwy Kal KadXLepyotvTav év 30 
T@ ayip Kal navoénTe vaG Tobr@ Komidvtov addbvTov 


374 


The Byzantine Rite 


cal tarép Tod mepieara@ros Aaob rob dmexdeyopevou TS wapa 


gov péya Kal mAovotov EXeos 
ixdavnors tnd rod lepiws 
Sri éAejpov xal girdvOpwmos Oeds drdpxes Kai col riy dbgav 
5 dvaréuropev TP Ilarpl cai te Tig nal r@ dylm Ivedpari viv 


kai adel Kai els Tovs al@vas Tay aldvoy 


& xopés 
"Api. 


(THE DISMISSALS) 


10 ‘O Brdxovos 
Evfacbe of xatnxovpeva ro 
Kuplo 
5 xopés 
Kupte éAénoov 
15 Of moroi trép Trav KaTnxou- 
pévoy denbaper 
"Iva 6 Kuptos avrovs éXejon 
Karnyijon avrovs to Ady@ THs 
aAnOeias 
20 Amroxadv Wy avrois Td evayyée- 
Atoy Tis dixatoovyns 
‘Evdon avrods ri ayia atrod 
KaOoAtkf Kal airooToAKy 
éxxAnola 
25 Sa@oov €Aénoov avTiAaBov xai 
dtagvAafov avrovs 6 Oeds 
TH Of xapere 
Oi xarnxovpevor tas Kepadas 
vpav TO Kupio cXivate 
30 3 xopds 
Sot Kvpte 


Evy trip xarnxoupivey puoncds 
Aeyopévy apd ro) leplos mpd ris 
dylas dvadopas 


Kypie 6 Oedc Hm@n 6 EN 
YYHAOIC KATOIK@N Kal TA Ta- 
TIEINA EOpan, 6 THY GwTnpiay 

~ , ~ 3 4 

T® yévee Tov avOpdmav é3- 
ATIOCTEIAAC TON MONOFENH cov 
YION Kal Oedy Tov KUptoy Aydy 
"Inootby Xpiorév' érlBrewvov 
emi rods Sotvdous aou tovs 
KaTnxoupévous Tovs trroKeKAt- 
Kéras cot Tov éavtav adyéva 

QA ? b A) b 
Kal Katafiwcov autovs én 
KAIp@ eYOETU TOU AOyTpOY TAS 
TIAAIFPENECIAC, THS ahevews TOY 
dpapriay Kai trot évdtvpmaros 
THs adOapcias' Evwooy av- 
tovs Th ayia cov KadoA.Ky 

a > a 3 4 Q 
Kal amTooToNKH exKKAnoia Kal 
ovyxaraplOuncov avrods TH 
EXNEKT] Gov toimyn 


The Liturgy of St. Chrysostom 


375 


éxdadoves 


iva kal avroi odv Hpiv dofd(wor Td mdvripov Kai peyadomperes 


dvoud cov Tod Ilarpis Kai rot Tiot nal rod dyiov TWvetparos 


viv kai dei Kat els Tovs al@vas Tay aidyer 
& xopés 
"Apny 
wal éfawAot rd ElAnrov 8 tepevs 
cal 5 Sidxovos 
4 4 ¢ ¢ ? 2 
Ooot Karnxovpevot mpoédAOere: of Katnxovpevor mpoérOcre’ 


boot KaTnyxovpevot mpoeAbeTe pyTis TOV KaTnxoupévoy, 


(MASS OF THE FAITHFUL) 


<THE PRAYERS OF THE FAITHFUL) 


CO Btdxovos) 
"Ooo morot ért Kat ert éy 
elpnvy tov Kupiov denbapev 
& xopés 
Kivpte €Xénoov 
? AvritaBot c@cov éEAénooy Kai 
SiagtrAagov huas 6 Oeds rH 
Of Xapirt ° 
& xopds 
Kiupte €Xénoov 
& Bdxovos 
SZ odia 


Eixy morav a’ perd rd drwAPivar 
vd elAntév, pvonkas 


Eyyapictofmen cot Kypie 6 15 
BEOC TAN AYNAMEWN TO KaTa£i- 
doavrt has mapaornvar «ai 
viv 7 dyiw cov bvotacrnpio 
Kai mpootreceiy Tos olKTippots 
gov {TEP TOY HmEeTEepwy dpuap- 20 
THUaT@OY KAl TON TOY Aaoy 
APNOHMATON® mpbadegat 6 Beds 
Thy Oénoy hua, Toingov Huas 
dfious yevécOat rod mpocépein 


got AeHceic Kal lxecias Kal 25 


Oucias dvatpdxrovs urép Trav- 
TOs TOU Aaov wou Kai iIKANWCON 
mac obs E@oy EIC THN AIAKONION 
GOV TAYTHN EN TH AYNAME! TOY 


TINEYMATOC GoU TOY ATIOY @KaTa- 30 


a .) Ld b 
yveorws Kai ampockéreas ev 


376 The Byzantine Rite 


Kaap@ TH Maptypiw tric cyn- 
EIAHCEWC HMON ETmIKAAEICOal oe 
€N TANTI Kalp@ Kal Tém@ Iva 
elcaxotoy yay frewc yi 
elns EN T@ TAHOE! THS OAs 
ayabdrnros 


&davnots bwd tol leplws 
drt npéret cor waoa AdzZa tim Kal mpookdynots To IIarpi kai 
T@ Tip xai rp dylm TIvedpate viv wal det wai cic toyc aidnac 


10 TON AIMNODN 


& xopés 
” AMHN. 


*O Stdxovos 
“Ent Kai éti é€v elpjvp rod 
15 Kuplov denOapev 
& xopés 
Kivpie éXénoov 


"AvtisaBod odcov éXénoov KTA 


3 xopés 
20 Kupie éAénoov 
6 &dxovos 
Z odia 
wal elofpyxerat «is 1d lepdv 
25 
30 


Etxy moray § pvorids 

ITé\w xai moddAdns coi 
mpoorimropey Kai cot debpeba 
dyabt xal girdvOpwre dros 
émBAéyac ém) THN AGHCIN Hoy 
KaBapicHc Huy Tas Yuyas Kal 
Ta copata 4d TANTOC MOAYC- 
MO? CApKOC Kal TINEymMaTOC Kal 
dons hpiv dvévoyoy xai dxard- 
Kptrovy Tiv mapdotaciw Tob 
dyiou cou Ovctactnpiov’ yapi- 
gat 6€ 6 Beds Trois ovvevyo- 
pévos Hpuiy mrpoxorriy Biov Kai 
mlorews Kai CyYNéCEeWC TINEyMa- 
TiKHc’ dds abrots mdvrore pera 
poBouv cat aydans Aarpevew 
got avevbxas, kal dxaraxplros 
METEYEIN TON ATIWN GoU pUo- 
Tnpiwv, Kai Tic érovpaviou cou 
BactAeiac AzZiw@rinal 


The Liturgy of St. Chrysostom 377 


éxhavynois bwd Tov lepies 
Srrws tid Tol Kpdrovs cov mdvrore gudarrbpeva: cot ddfav 
dvarréuropev TS atpt nai re Tid wal 7G dylp Ivebpari viv 
kai del Kai els rods alavas trav aldvey 


& xopés § 
"A phy. 


(THE GREAT ENTRANCE) 


‘O XepouPieds “Ypvos 

Oi ra xepouBip 
puorixas eixovifovres 
kai TH (woro@ rpiddr 
Tov Tpiodytoy Ouvoy 

mpooadovres 
Taoav Tiv BIWTIKHN arro- 
OcdpeOa mépIMNaN 


Etxy fv Adyar & lepeds puorixds rod 
xepoupixod qBopivou 

Ovdsels dfios ray cuvdedepever Tac 
CAPKIKAIC éTHOymiaic Kai HAONAIC wpoo= 
épxerOas } mpoceyyifay  Aerovp- 
yew oot BaciAey THC AOZHC’ Td yap 
Siaxovely cos peya Kal poBepdy xai 
atrais rais érovpavias Surdueow’ 1§ 
GAN’ Guos 8d rHv dparoy nal duerpy- 
réy cov diravOpeniay drpéerras xal 
dya\A\owres yéyoras dvOpwros xai 
Gpxtepev’s nay éxpnuarioas Kal ris 
Aeroupysxns ravrns Kal dvatpdxrov 20 
Gvaias thy lepovpyiay mapédwxas jpiy 
@s AECTOTHC Téy AMANTWN’ ov yap 
pévos Kupte 6 Oeos nya Aecrozeic 
TON €movpayiwy Kai roy émiyeioy 
6 émi Opdvov xepouBixod éroyovpevos, 
6 ray wepadip Kuptos xat BaciAeyc TOY 
"IcpanA, 6 pdvos arioc xal én drioic 
ANATIAYOMENOC. oe Toiyuy dvgwTa Toy 
povoy dyafdy Kai evnxooy émiBAEyON 
ew €Mé TON GuaprwAdy Kal Aypeion 30 
AOyAON gov Kai xabdapiody pov ry 
Yuxnv xal ny xapdiay and cuve- 
Snoews movnpas Kal ikANWCON pe Ti 
AyNAME! TOY afiOy ou TINEyMATOC 
évdedupevoy ray ys lepareias ydpiw 35 
mwapacriva ty dyig wou ravry rpane{y 
kai iepouvpynoa rd &ytoyv xai dypavrdy 
gov capa Kai rd riptov aiua’ ot yap 
mpocépxopat khivas roy éuavrov avyeva 
cai Séopai gov mi amoctépyHc 1d 40 


ad 


°o 


5 


378 The Byzantine Rite 


TIPOCWON Coy An’ Emoy MHAE ATO- 
AokimacHc me €K TlalAwWN Coy GAA’ 
afiwooy mpocevexOnvai cor Um’ €pov 
rov duaprewAov Kal avagiov SovAov 
5 gov ta S@pa raita’ ov yap «i 
6 mpocdépwy kai. mpoodepdpevos 
kat mpoodexdpevos xai dcad:ddpevos 
Xprore 6 Oeds nay Kai coi ry dofay 
dyanéuropey civ tH aydpxy cov 
10 tarpl xal rp mavayip nal ayabe «ai 
(worouwp cov mrevpart vow kal del cai 
els ros ail@vas ray aidver 
mdnpadelons 88 ris eixis Atyourr 
Kal atrot tév xepouBucdv Uvov. 
15 Efra Aafav & lepeds trav Cupiardv 
Oupig. viv dylav pawefav yipubey wai 
70 leparetov SAov torepov 84 cai rds 
' Beorrorixds «lxévas Kal tdv Aadv pixpév 
TpoehOdv Trav PnpoOvpwv’ Afyea 82 xa" 
ao : daurdv xal Tov wevtyKxooTdév Kal zpo- 
mapta karavucnicd Soa xai Bovderac. 
Kai dmépxovrar dv rij mpodion & re 
tepevs Kat 5 Stdxovos mporopevopévou 
vo Staxévou, abrds &¢ Oudoas +a 
25 Ey xad" daurdv etydpevos 1b 
‘O Oedc iAacOuTi Mol TH AmapTWAD 
Aéyan apds tov lepia 
“Enapoy 8éorora 
nal 6 lepevs dpas rdv dipa émribnorw 
3° mi Trav Gpov atrot A¢yov 
*Emdpate tac yeipac YMan e€ic TA aria 
kal eyAoreite TON Kypion 
eitra tov Gyov Bloxov AaBav ém- 
BadAa ty TOU Staxdévov KepadG pera 
35 waons tpocoxis Kal etAaBelas, xpa- 
rotvros Gua rot Saxévov xai tov 
Ouardv évi Trav SaxriAwv atrds 5é 
76 Gyvov aoripiov dvd xeipas AaBav 
éEépyovra: Sid rod Bopelou pépovs mporropevopévew atrois AaprdSov xai teprép- 
40 Xovrat tév vadv eixdpevot dudédrepor tmép wdvrov kal Adyovres 


~ ? Ud b ~ , € ~ 
Tlévrov jpav pynobein Kvpios 6 Ocds ev 17 Bacirela atrod 
mavrore viv kai del Kai els Tovs aidvas TOY aldvev, 


The Liturgy of St. Chrysostom 379 


‘O xepoufixds tpvos 
‘Qs roy Baoiwéa rar SAwv 

drodeft bpevor 

Talis adyyeXkais 

dopdras Sopupopotpevov 
Tageow 
GdAnAovia 4AAnNAOvia 

dAXndobia. 


EloeAOdv 82 8 Stdxovos ivSov tiv 
dylwvy @upav Corarar dv ois Seftots 
wai péAdovros tod lepiws «loeA0civ 

Aéya wods abrdv 5 Stdxovos 
Mynobein Kipios 6 Geds ris lepwovrns § 
gou éy ti, Bacweig avrov xrX 
kal 34 lepevs apds atrév 

Mono bein Kuptos 6 Oeds ris lepo- 
diaxovias wou év ri BaowWeig atrov 
qwaprore vy Kal det Kal eis rovs alovas 10 
ray alovor 


kal drorlO@yor piv & lepevs 1d Eyrov 

mortpiov év rij dylg pain Aafdv 

82 xal tov Eytov Sloxov dd ris Tod 

Sraxévou xedaAfs daorlGyon Kal abrdv 16 
Tf dylq tparéfy Aéyov 

°O eboxnpor loon and rov EvdAov 
nabedov rd dixpayréy gov capa ow- 
8d6ve xaOapa eXAnoas Kai dpwpacw év 
pynpart xaw@ xndevoas anébero 20 

"Ev rab coparinas xd Cp. 361) 

‘Os Condspos, as mapaseicou wpat- 
dtepos dyrws xait mactasos maons 
Baowixns avadedecxras Aaprporepos 
Xptore 6 rddos gov 7 mnyH THs Npay 25 
avactacews 
elra td pty xaAvppara dpas dad re 
700 lepod Blaoxou Kat rod dylov mory- 
plou riOnow dv dvi péipa ris dylas 
tparé{ns, tov 5é dépa dnd tav tod 30 
Staxévouv Syov AaBav xal Ouprdcas 

oxendfe 80 atrod ra Gye Aéyov 

‘O eboynper ‘loond dro tov KrA 
kal AaBdv dv Ouprardv dx trav rod 
Sraxévou xapGv Cyug rd Gyia tpis Sre 35 

5 piv Sidxovos Ady 
*Ara@ynon Séorrora 
& 52 lepers 
Torte ANOICOyCIN Emi TO BycIACTHPION 
COY MOCXOYC. 4° 
Kal dwo8ods tov Ovpiardy Kal xaAd- 


380 


10 


15 


20 


25 Kalé &dxovos éramdv rd Api cai 
doracdpevos tiv Tov lepiws Sefidv 
éipxeras wal ords év Tr) cuviia rome 

Atya 
TIAnpdcwpey tiv dénow hypo 
30 ©6To Kupip 
& xopés 


Kipte éXénoov 

‘Trepp trav mporeBevtwy Tipioy 
dopwrv tot Kupiou denbdper 
35‘Tmép rod dyiov oixov rovrou 
Kai Tay pera miorews evra- 
Beias xai PbBou Geod eicrdéy- 


The Byzantine Rite 


Gas Td deAddvov kAlvas Te TiHv Kehadty 
Aéya. wpds tov Sdxovov 


Mynobnri pou adedpé cal ovddc- 
roupyé 
cat 5 Suixovos apdés atrév 
MynoGein Kuptos 6 Geds ras lepwov- 
yns cov év ry BacAeig atrov 
era & tidxovos bwoxAdivas cal airds 
iv Kepadiy xpariy Gua nal rd dpd- 
prov rois rpiol SaxriAcs rijs Sefuiis 
Aéye. mpds Tov lepia 
Edfat imép éuoi Séowora dye 
wat 5 lepevs 
TIneyma arion éreAeycerat éni cé Kai 
AYNAMIC YYICTOY EmIcKIACE! Cor 


wat & Sdxovos 
Atré rd Lvetpa ovAXetroupynoe: nu 
TACAC TAC HMEPAC THC ZWHC HMON 
cai ad&is 5 abrés 
Mynobnri pou Séowora dye 
cal 5 lepets 
MynoGein cov Kupwos 6 Geds dv 17 
Bacireig abrov mavrore vuy Kai dei xai 
els rovs alavas ray alovey. 


Eixy tis mpooxomdiis perd viv év 
wf) dylg tpawily trav Oeluv Sapuv 
ériSeow pvoriucds 

Kypie 6 Oeoc mantoKpdtwp 
6 poévos ays 6 dexdpevos 
OYCIAN AINECEWC Tapa Toy émt- 
Kadoupévoy oe EN SAH Kapadia, 
TIpdcdAezZal Kal huov TOY dpap- 
TWA@Y THN AGHCIN Kal mpood- 
yaye To dyin cov bvatacrnpio 
kai ixdvoooy yas mpocener- 
KEIN GOL AMPA TE Kal OyCiac 


The Liturgy of St. Chrysostom 


tov év aite@ toi} Kuplov 
denOapev 

‘Trép rob pycofinal has ard 
TIACHC OAIpewc Spriic KwWds- 
vou kai AndrKuc Tob Kuplov 
-dendapey 

AvriraBot aacov édénoov Kai 
StagvrAaftov huas 6 Geds ti 
Of] Xapire 

Tiv hpépay macay tedclay 
dylay eipnyixiy Kal dva- 
pdprntoyv rapa to} Kuptou 
altnodpeba 

& xopés 
ITapéocyov Kipie 

"Ayyedov elpjvns, moray d8n- 
yév, dtAaka Tay Yuya Kal 
Tov cmpdroy hoy mapa Too 
Kupiov airnodpeba 

Svyyvouny Kal adeow tov 
dpapriay Kal Tov mAnppe- 
Anpadrov hoy mapa Tob 
Kupiov airnodpeba 

Td Kadd xai cupgépovra rais 
uyxais huov Kal elphyny 
T~ Koopm mapa Tob Kupiov 
aitnowpeda 

Tov trréAotrrov x pévoy THs (ars 
huov év eipnyy Kat pera- 
voia éxredéoat mapa Tob 
Kupiov airnoopeda 


381 


TINEYMATIKAC YTTEp THY 1) LET E POV 
dpaprnpadrov Kal TON TOY Aaof 
ArNOHMATON Kai Karaflocoy 
HuGs eypein ydpin évdmeéy cou 
ToD renécOa! got eympdcAeKTON 
THN Oycian HuaY Kal émoKn- 
vooat TO TINeYMa THS yApiTéc 
coy Té draddn éd Has Kal 
érri ra mpoxelpeva Capa Tatra 
kai éri mdvra Tov Aadby cov 


5 


10 


1§ 


20 


30 


382 The Byzantine Rite 


Xpioriava Ta TéAn TIS Cons 
huavy avdduvva averato- 
xuvra eipnyixd Kal Kadzijy 
dmodoylay tiv émi Tob do- 
5 Bepod Byparos roti Xprorob 
altnodpeba 
Tis wavaylas aypdvrov srep- 
evioynpévns évddfou dec- 
woivns hay Oeoréxov KTX 
10 & xopés 
Soi Kvpre 
& lepeds ixgavos 
dia rév olxrippay rob povoyevois cov viod peb’ od evrAoynTos 
ef ody 7G travayle Kai dya0@ Kai (worroim cov mrvedpate vip 
15 kal det Kal els rods aidvas Tay aldvov 
5 xopés 
“Apiy. 


(THE KISS OF PEACE) 
‘© lepe’s 
20 Eipjyn raor 
& S&dxovos 
"Ayanjowpev adAjAous iva év dpovoig duoroyfjowpey 
& xopés 
TTarépa Tidy nai &ytov Tveipa rpidda dpootoroy Kai 
25 ax optoroy 
wai 4 piv lepeds tpocxuvicas tpis dowdfera: td Syia obras ds clot 
kexoAuppéva Agywv pvotixds 
"Aramacw ce Kypie 4 icyyc moy’ Kypioc crepewma moy Kal KaTadyrH moy 


Kal PYCTHC MOY 
30 é&x tplrov 


dpoiws cai 5 Sidxovos cupmpookuvel év @ Corarar romp, dowdferar 5¢ nai +d 
wepaprov atrov év0a dori oravpod rvros. 


The Liturgy of St. Chrysostom 383 


(THE CREED) 
Kal otrws lxdovet 
Tas Ovpas, ras Ovpas 
"Ev cogla mpbcyoperv 
5 82 lepeds dpas tov dépa twdve Trav Sdpev mvet abrdv dvourd 
& Aads 16 
TToreda els Eva Oedv Ilarépa mavroxpdropa moinriy ovpavod 
kal yns éparéy re mdvrwv Kal dopdrwyv, Kai eis &va Kipiov 
"Incoty Xpiordy rov viiv rob Oeoh rdv povoyerv tov €x Tob 
Ilarpés yevvnbévra mpd mdévrev trav aidvev, pas éx gorés, 
Gedy adrnOwdv éx Oeod arnOwod, yerynbévra ov rroinbévta, 
dpootavoy to TIarpi: &° od rd mdvra éyévero’ rov dt has 
Tovs avOpdémovs Kai dia Thy hyerépay cwrnplay KatedAObyra 


éx Tay ovpavéy Kai capxobévra éx IIvetparos dylov kai. 


Mapias rijs wapBévov kai évavOpwrjcavta, oravpobévra Te 
omép hpav émt Iovriov iddrov kai wabévra Kal tradévra Kai 
dvaotdvra TH Tpitn hepa Kara 72s ypadds Kal dvedObvra els 
rods ovpavods Kal xabe(épevoy éx deEiav Tob Ilarpds cal wdédw 
épxbpevoy pera Odgns xpivat (avras xai vexpovs’ od ris Bacr- 
Aelas ovK Eorat Tédos, Kal els 7d IIveipa 7d dytov 7d Képiov 
Td (worrotdy 7d €x Tod ITarpés éxmopevépevoy 7d adv Ilarpi xai 
Ti@ ovpmpockvvotpevoy Kal cuvdogagspevoy 7d AaARoav dia 
Tav mpopnray’ eis play dyiay KaboAtkiy Kali arooroAKhy éx- 
KAnciay’ dpotoyd ty Bdrriopa eis aheow dpaptiav’ mpoc- 
dox® avdoracww vexpav Kai (wiv roi péd\AovTos aid@vos, any. 


{ANAPHORA) 
Eltra & Sidxovos 


ZTOPEV KANOS, oTHpev peta PbBou, mpdcxoper Thy dylav 
dvahopay ey eipyvy mporpépew 
& xopés 
"Endeor eipyvns, Gvolav aivécews 


35 


30 


384 The Byzantine Rete 


wal & pav lepeds imdpas tdv dlpa dws trav dylov drorlfmow abrdv dv at 
romp & 82 Bidxovos mpooxuviicas eloipxerar iv 7H dyl Phare Kal Aafdv 
pumlicov fimifea ta Eyia ethaPas 
(THE THANKSGIVING) 
5 ‘O lepeds orpadels mpds tov Aadv dxceovet 
‘H_ ydpic To? Kypioy Hav “Inco? Xpicro? Kai A d4rdnH Toy? 


Oeco? xal ITarpés Kai 4 KOINWNia TOY drioy TIneymatoc ely 


META TIANTON YMQN 
wal etAoyet tdv Aadv 


10 & xopdés 
Kai meta to? mnNeymatoc co? 
b lepeds 
"AN® oX@pev Tas KapAlac 
Saxviev Gpa ri xepl 
15 & xopés 
“Exopev mpoc rév Kvépiov 
& lepets 
Eyyapicticwmen T@ Kypicp 
& xopés 
a0 “Azion Kai dixaby éorw mpockuveiy Ilarépa Tidy cai &yiov 
IIvebpa rpidda épootvotov Kai adxyopioroyv 
& lepeds éwevxerat puorixds mpds dvaroAds féorpappéivos 
"Azion Kat Oixatoy ot vdyveity ot evAoyely ot aiveity col 
evyapiotely ot mpooxuveiy EN TANT! TOT THC AEcTIOTElac Gov" 
25 od yap ef Geds dvéxdpacrtos amepwonros dbparos dxardéAnnros, 
del dv, doatras dv, od Kai 6 povoyeyys cov vids Kal rd 
mveiud aov Td dytov’ od éx Tob pi dvros cic TO EiNal Buas 
mapnyayes Kal wapamecbyras advéornoas médy Kal ovK ar- 
éorns wdvTa tomy éws huas eis tov ovpavéy ayynyayes Kai 
30 THY Bacirelay cov éxaplow tiv péddovoay, ‘Trép rovrov 
dndvreav evxyapiorobpéy wot Kai T@ povoyevel cov vid Kai Tq 
mvevpati cov To dyio, trip mdévrov ov topey Kal dv ovx 
iopev, trav pavepoy Kai ddavav evepyeriay trav els tuas 


The Liturgy of St. Chrysostom 385 


yeyevnpévoy’ evyapiotoipéy oor Kai dtp ris Aeroupyias 
Tavrns fy éx tav yxeipav hyav défacba xatngiwcas Kaira 
got TlapectHkaci yiAiddec apxayyéAw@y kal mypiddec ArréAon, 
Ta xepouBip Kai Ta cepadim éfamrépvya trodvéupara perdpora 


TTEpwTa 5 
éxdoves 
Tov émvixiov Suvov Gdovra Bodyra Kexpayéra Kai \éronta 
& xopés | 


"Arioc értoc drioc Kyptoc caBawe 


TIAHpHc 6 ovpavds Kal A rH tric AdZHC cou 10 
@cannd éy rots dwlorots 
eYAorHménoc 6 Epydmenoc EN GNdmaTi Kypioy 
@CcANNA 6 EN TOIC YYICTOIC 
évratOa médw AaBdv & Stdxovos tov dorepioxoy éx Tod dylou Sloxou trove 
oravpod rirov rdve avrod nal domacdpevos atrév diorlOnow év pipa ni 15 
& 82 lepevs dwevyerar pvoricds 
Mera rovrwy Kai tpeis tov paxaploy dvvdyewy Séorora 
pirdvOpwre Bo@pey xai Aéyopev “Apioc ef Kai mavdytos od Kai 
6 povoyevys aou vids Kai Td mveipd cov Td dyiov’ ytos ef Kai 
mavaytos Kat meradotipeHc A Adza gou bs TON KOCMON gov 20 
OYTWC HFATTHCAC G@CTE TON YION Dov TON MONOFENH AOYNal [NA TAC 
& mcteyon eic ayTON MH AmdAHTal AAA’ Ey ZO@HN al@nion’ 8s 
EMOav Kai wacay tiv tirép huay oixovopiay mAnpocas TH NYKTI 
H TapeAiAoto paAAoy Oe EayTON Trapedidoy Yep Tric TOY KdcMOY 
zwtic AaBaon Apton éy Tais dyiats abrob Kai dypdvyros Kal dpo- a5 
pyros yxepoiv eyyapicticac Kat eyAorHcac dyidoas KAdCcac 
EAwKe Toc aylos abrod madHTaic Kat drroaréAots EiTON 
éxdaoves 
AdBete cdrete’ toftTd Moy écti TO CMa TO YTIEP YMON KAW- 
MENON €is Agheow dpapriav 30 
& xopés 
"Apiy 
Cc 


386 The Byzantine Rite 


[rovrov &2 Acyopévou Saxvin rH lepet 5 Brdxovos tov Gyov Sloxov xparaw «ai 
+d wpdprov rots tpiot SaxriAois ris Sefuas: Spolws wal Srav Aéyyn 6 lepeds +d 
Tiere & abrot wdyres owvSexwie cal alrds 1rd Eyvov worhprov] * 
era pvorixds 5 lepets 
5 “Opotws Kai Td TOTHPION META TO dEiTINFCal AECOON 
éxdoves 
Tiere €% ayto? mdntec’ to¥td acti Td almd Moy TO THC KaIntic. 
Ala@HKHC TO {Trép YM@N Kal TIOAA@N EKYYNOMENON €EiC AdpeciN 
AMAPTIGON 
10 & xopés 
"Apiy. 
(THE INVOCATION ) 
‘O lepeds drrevxera: pvoticds 
Mepynpévar tolvuy ris cwrnploy ratrns évroAns Kai mévrov 
15 Tov brtp yar yeyevnpévwy, Toh oravpod, Tob Tdgov, THs TpLn- 
pépov avaordcews, THs els ovpavods dvaBdoews, THs Ex Sefiav 
xabédpas, ris Sevrépas xai évddfou mdédtv trapouoias 
; dxddves 
Ta cd EK TON CMON COl Mpoodépopey Kata mdvTa Kat Od wavra 
20 & xopés 
Se dspvoipev ot evrAoyoipey col evyaptorodpey Kvpre 
kai debueOd cov 6 Beds por 
& 82 tepeds wAlvas tiv xepaAry éwevxerar puoticds 
od 4 ? ‘ VA 4 9 
Ert mpoogépopév cot tv AOrikKHN TavTny Kal avaipaxroy 
as AATpEIAN Kal mapakadodpery oe Kai dedueba Kai ixerevopev kard- 
wepwov 7d IIvetpd cov rd” Aywov db huas wal éri rd mpoxei- 
peva, dapa Taira : 
wal & pev Sidxovos dtrorlOnor +d fumibiov Kal épxerar éyytrepov TQ lepeit 
kal mpooxuvofoww dudérepo. tpls Eutpocbey ris dylas tpawéfys 
® Inp. Eri } Secured dvrowupla ‘Tovré tor: 1d o@pa pov’ wat waduv ‘Touré toni 7d 
alud pou’ ov« dvapépera: eis 7a wpoxeipeva Sapa GAX’ els Gwep 5 'Incots AaBaw rére ty 
Tais xepolv atrov Kal ebroyhoas ESuxe Tots pabynrais airrov’ évravOa 82 1a Seoworied 
dxeiva Adyia bwavadapBaveta: Sirrynyarinas xai éwopévars weperrH % Seifis padrAdAow 82 


évayria els 7d dpOdv ris dvaroAtKHs Tov Xpicrou éxxAncias ppdynua. (The rubric in 
the text is from EdxoAdéyjioy 1d péya Venice 1839.) 


The Liturgy of St. Chrysostom 387 


‘elra tiv KedaAry dworXlvas 5 Sidxoves Saxvies olv TH Gpaplp tov Eyrov 
dprov Abyov pvorixas 
EtAcynooyw 8éorora rév dytov dprov 


wat 6 lepeds dviorapevos odpayifa tpis rd Gyua 8apa Adyuv 


Kai roinooy rov pev dprov rotrov ripioy c@pa to} Xpicrob cov 5 


& Sdxovos 
"Apyy 
cat al&is & airdés Saxviav olv re apaply rd Gyov worfipiov 
EtAdynoor Séonora 1d Eytov wornptoy 
wal & lepeds etAoyav Aéya 
Td 6& év rG wornplp Todt tTinoy alpa rob Xpiorob cov 
& Stdxovos 
"Apt 
wal atts & Stdxovos Saxviwv perd trod wpaplou dudérepa td dye Afya 
Et\dynoow déorora ra dudpdrepa 
& 52 lepeds etAoyav dpdérepa td Syia Alya 
MeraBaddv 16 vetpari cov ro “Ayip 
& Sdxovos 
"Apiy dpiy dpiy 
kal Tiy Kedadiv SwoxAlvas 8 Bidxovos TH lepet Kal elmiv 16 
MynoOnri pou dyse Séorora rou dyaptwAov 


lorara év § mpérepov {oraro romp Kal AaBdv rd pwlBrov prmifa rd Eyra 


és wal rd wpdrepov 
& 82 lepeds Ewevyerar pvonkds 


20 


“Nore yevérOat rois peradrapBdvovow els vw yuyis, els 25 


ddecty duaptiay, eis KOINWNIAN TOY Arioy oouv TNeYMaToc, els 
Baoireias ovpavav mAnpopa, cis tappynalav riy mpds oé, mi 


elc Kpima ) els KaTdxptya, 


(THE INTERCESSION ) 


“Er mporpépopév cot tiv Aorikin Tabrny AatpeEian Urép 30 


Tay éy wioTel avaTavoapévey mpoTatipwy TaTépwy marTplap- 
Xv mpopytay derogro\wy Knpixov evayyedoTav papripoy 


CC 2 


388 The Byzantine Rite 


dpodtoyntav éyxparevtay Kai qmavrés TINeYMaTOC Alkaloy éy 


WioTEL TETEAEIWMENOY 


era Oupdav miv dylav tpdwelav xaripmpoobey Aféya ixdheves 


’Efatpéras tis wavaylas dypdvrov sirepevroynpévns évddfou 
5 deatrolyns jay Oeoréxov Kai demapOévov Mapias 


‘O xopés 
{8 dlppds cbs O 
‘Amopet masa yAdooa evon- 
pely mpos afiav 
10 thtyyt@ St vots Kal depxbo- 
pos duveiy oe Oeoréxe 
duws ayabs) imdpxyovea tiv 
miorw déxov 
kai yap tov mwé0ov oidas roy 
1s €vOcov hudy 
ov yap xptoriavey ef mpo- 


oraris 
oe peyadvvoper} 


20 


30 


kal émBl8wor rd Ounarhprov re 
Svaxéve Sons Oupidcas tiv dylav 
tpawelav xixAg pvypoveia érara td 
AINTYXA TQN KEKOIMHMENON, 
pyypovever St wad’ daurdv Kal dw Bov- 
Aeras Levrow nai reOvedrruv 


& 82 lepeds drevyerar pvonkds 
Tob dyiov ‘Imdvvov mpods- 
Tov mpodpbpouv Kal Barrio- 
Tov, Tay dyiov évddgov kai 
Taveudnpwyv adirocréAwy, Tov 
dylov 100 Seivon 00 = al 
THY pyynpnv émiredobpev Kai 
wdvToy cov Tav dyiov 
dy ais ixeclas émioxepac 
hpas 6 Oebs* Kai pyyoOnri 
wTavTwvy TOY KEeKoLUnLéveoy 
én édmidt dvacrdcews (wns 
aiwviou 

pyypoveva: évraida évopacrt cal dv 

Bovheras reOvecrrwv 
Kai avdmavoov avrods 6 beds 
judy Sov émoxome TO badc 
TOY Mpocwnoy coy 

“Er wapaxadobpév oe pvio- 
Onrt Kipre mdéons émicxoris 
dpbodéfgar trav dpeoToMOYNTWN 
TON AOroN THc ons AAHOElaC, 
mavros Tod mpeoBurepiov, ris 


The Liturgy of St. Chrysostom 389 


évy Xpior@ dtaxovias kal way- 
Tos leparixod réyparos 
“Ert mpoopépopév oot THN 
AorikHn Tadrny AaTpeian birép 
THs olxoupévns, drép tis adylas 5 
KaBodrxns Kal amrooro\Kns 
éxxAnolas, trép trav év dyvelg 
kai cepyp rodirele dtaydvrowv, 
tmép tay morordrav Kai 
giroxplorav yay Baotréwy, 10 
wavrTos Too waXdarlouv Kai rob 
orparorédou avray’ dds avrois 
Kipre elpnuixdy 1rd Baclrevoy 
ina kal hpets én TH yadHvn 
AYTO@N HpeMON Kal HCYXION BION 15 
AIAPWMEN EN TIACH eYCEBEIA Kal 
CEMNOTHTI 
éxdaves 
"Ev mporos pynoOnr: Kipie rob dpxtemioxbrov spay rod 
Seivos by ydpioat tals dyiats cov éxxAnolats év elpnvn amor 20 
€vripov vyia paxponpepevovra Kal dp00TOMOPNTA TON AOFON THC 


ois AAHOEIAC 
wai 5 Sidxovos apds ri Oipg ords Afya 


Tod Scivos waTpidpxou pnrpomroAlrou 4 émtoxdrrou bone Gv f KTA 
era pvnpoveva & airés ta AINNTYXA TON ZONTON 25 
8 82 lepeds twedxeras 

MyyjoOnrt Képte ris wéAews 4 THs povins év  wapotxovper 
kai méons wé\ews Kai yopas kal ray mloret olxotvrwy év abtais 

MvyocOnr Kipie wAebvtwy dédotropotvtay vorotvTrwy Kap- 
vévTov aiypadarev. kal Tis cwrnplas abrov 30 

MvicOnr: Kipie rev xaprogopotyvrwy Kal Kaddepyobvrov 
éy Tais dylats cov éxxAnoiats Kal peuynpévoy Toy TevnT@Y Kai 
émi mdvras has ta éAén cov éfardécretdov 


390 


The Byzantine Rite 


éxdadvas 
Kai dds tpiv én éni crdmati Kal mi& KapAia AozZAZEIN Kai 
dvupvely 7d wdvripov Kai peyadomperes dvopd oov rot ITarpds 


Kai rod Tiobd Kai rob dyiov IIvedparos viv cai del Kai els rods 


5 ai@vas Tay aldvey 


& xopés 
"Apiy. 


(THE BLESSING) 
Kai orpadels pds tov Aadv Kal edAoyav abrdv Aéya 
ro Kal éctar ta €Aéy TOY merddoy GE0Y Kal CwWTHpoc HMaN 


3 n A .) € “A 
lucoy Xpictoy meta wdvT@y YMON 
P 


& xopés 
Kai pera rod mvevparos cob. 


{THE LORO’S PRAYER) 


15 ‘O 82 8rdxovos AaPav Kaipdv mapa 
ro0 lepéws wal tfeAOdv wal ords év TH 
ouviba romp Aiya 
IIdvrev tav dylov pynpovev- 
cavres rt Kai Ere ev elpyyy 
20 Tob Kupiov denOapey 
& xopés 
Kupte €X€noov 
‘Trip tav mpoocxopicbévTov 
Kat @ayiacbevtmy = tipiov 
25  Odpowv tot Kupiov denbopev 
"“Orws 6 girdvOpwros eds 
hoy 6 mpocdegdpmevos avra 
eis TO dytov Kal trepov- 
padviov Kat voepoy avrot 
do pny 


evadias mvevpaTiKns avTi- 


30 «= Ouotacripioy els 


‘O lepeds drevxera: puorixads 

Soi mapaxararibépeba riv 
(ony hyov dracay Kai rip 
éedrida Oéorora giAdvOpore 
Kal mapaxadobpér oe Kai dedpe- 
6a kat ixerevouev xataflwoov 
pas peradaBeiy tov émoupa- 
vioy cov kal dpixray pvotn- 
piwy ratvrns tis lepas ai 
TVEVLATLKNS Tpamé(ns pera 
kaQapob auvedéros eis age- 
ow dpaprTiay, eis cvyyopnot 
TAnppeAnpdtoyv, eis Thneyma- 
Toc Arioy KOIN@NiaN, els Bact- 
Aeias ovpavav KAnpovopiay, 
eis tappnoiay tiv mpds oé, MH 
eic Kpima 7) els KaTaKpipa 


The Liturgy of St. Chrysostom 391 


Karanréuyy tpiv tiv Oeiay 

xdpw Kal riv Swpedy rob 

dyiov IIvetparos denOapev 
‘Trip rob pucbivat ipas dd 

mwaons Odinpews dpyis KtA 5 
AvriiaBod cacov éXénoov KT 
Thy hpépay macay reAclay KTA 
“Ayyedov elpnyns moriv 6dn- 

yov KTr 
Svyyvdpunv Kal &pecty rr 10 
Ta Kad Kai cuppéporra rais 


yWouyxais KTA 


Tov viréXdourrov yxpbvov KTA 
Xptoriava Ta TEAN THS (wis 

pay avaddvva xrA 16 
Tiv évérnra ris wiotews Kal 

Ty Kowoviay tot dytlov 

ITvevparos airnodpevot éav- 

Tous Kai dAAnAous Kal 1Wa- 

gay tiv (ony hpov Xpior@ 

T@ Oc rwrapabdpeba 

& xopés 
Sot Kvpre 
& tepeds ixghavas 

kai xatafiwoov jas Séomota meta TappHciac axaraxplras a5 


20 


TOAHGY émikaAeicOal ot Tdv Exoupdvioy Bedy TMatépa Kat Aéyery 
& Aads +6 

Tldtep HM@n 6 EN TOIC O¥paNoic ArAacOHTW TO GNOMA Coy, 
EAGETW H BaciAEia COY, FENHOHTW TO BEAHMA COY WC EN OYPAN®@ 
Kal €1tl THC fic’ TON ApTON HMODN TON ETTIOYCION AOC HMIN CHMEPON 30 
Kal AEC HMIN TA OEIAHMATA HM@N Gc Kal Hmeic AdiemeEN TOIC 
OMEIAETAIC HM@N Kal MH EICENETKHC HMAC EC TEIPACMON AAAA 
pYcai Hmdc Amd TOY TONHpOY 


392 The Byzantine Rite 
& lepeds 


Sti cof éctin A BaciAeia Kal H AYNamic Kat H Adza Tob ITarpds 
Kal rob Tiob Kai rob dyiov IIvetparos viv Kai del Kai eic Toyc 
al@Nnac Tey aidvoy 
5 5 Aads 
* AMHN. 
(THE INCLINATION ) 
‘0 tepets 
Elpyvn mace 
10 & xopés 
Kai 1@ mvetpart ood 
5 Stdxovos 
Tas xepaddas huov to Kuplp xdivoper, 
5 82 lepeds éwevyera: pvonxds 
15 Evyapioroipév cot Bactke? Adpate 6 TH apeTphre cov 
duvdpe ta mdévra Snpiovpyjoas Kai Te wAHOE Toh éd€ovs cov 
é¢ ovx Svtmy cic 16 cinal TA WévTa Tapayayoy’ avrds SéorroTra 
ovpavdbev Eide érri rods wroKexAKéras oot Tas éauTay Kepadrds: 
ob yap txAwav capkl cal aluart adda ol 7™@ GoBepm OcG- 
200d ovy Séomora Ta mpoxeipeva maar hiv cic draOdn efopud- 
Aiwov Kata tiv éxdorou diay xpelav* Trois mréovat oUprdAcu- 
gov, Tois ddotropovat avvddevaoy, Tovs vooobyras lacat 6 larpds 
TOY Wuyxav Kal TaY CopdToYy hpov 
éxdavnors 
25 xdpire Kat oixrippois Kal giravOpwria rod povoyevois cov viob 
pe® ob evrAoynrds ef ody TO Tavayim Kal dyab@ Kai (wora@ 
gov mvevpart viv Kai aet Kai els rods al@vas THY aldvey 
3 xopés 
‘Apiy, 


3> (THE ELEVATION) 
0 lepeds drevyerar puoticds 
TIpécyec Kypie ‘Inoof Xpioré 6 Oeds hyady &2 dylov kator- 
KHTHplOy coy Kai amd @pdNoy AdZHC TYc BactAeiac coy Kai éAee 


The Liturgy of St. Chrysostom 393 


eic 16 dyidoat timic 6 dvm r@ Tlarpi ovyxabypevos cal ode 
huty dopdrws cuvav Kal ‘Karaflwocov thi Kpataihé coy yeipi 
peradobvat tiv rob dxypdvrov odparbs aov Kai Tob riplov 
aiparos Kai Ot’ hay mavtl To Aa@ 
dra mpookuvel & lepevs Spolws nal 5 Sidxovos dv § fon Témy 5 
Adyovres puonixds pls 
‘O Gedc iAdcOuTi mol TH AMapTWAG@ 
lv rowobre 82 8 Bidxovos févwvra: Kal 73 Spdpiov atro0 oravpoaBas 
Stav 82 (Sy Tov lepda éxralvovra rds xeipas Kal darrépevov tol dyiov dprov 
ampos Td worfjoat tiv dylav fnpwow txdevet 10 
‘ I pcx opev 
kal & lepeds Spay Trav Eyov Eprov dxduvel 
Ta aya rois dylos 
& xopés 
Eis dywos, cic xypioc "Incofe Xpictoc eic AdZaN Oeo? TMatpdc. 15 


(THE MANUAL ACTS AND THE COMMUNION) 
("Apxera: WadAav & xopds rd Kowwnxdv) 
fixes 
{Enegann 4 ydpic tof Oeoy 4 cwtHpioc TAcIN ANOpamtoic } 
&dAnAovia. 
Eira & Sidnovos eloipxerar év rH dyle Bipan Kal ords ix Sefidv rod lepiws 
kparotvros tov G&yvov dprov Atya 
Médtoov déorora tov Gyow dprov 
5 Se lepevs peAloas adrdv eis peplSas ticcapas perd mpocoxijs wai etAaPelas 
Agya 25 
Medierat xai dtapepiferar 6 aduvds rob Oeod 6 perrfbpevos 
kal py Statpodpevos, 6 mdvrore éoOtdpevos Kai pndémore 
Satav@pevos adAA Tovs peréyovras ayidfov 
kal rl@now ards dv 7 dylp Elonwp oravpoadas ofrws 
Iz 30 
Ni KA . 
XZ 
kat & Stdxovos Saxviwy ow rH dpaply rd Eyov worfprov Afya 
TAnpwcor déanora rd dytoy mornproy 


20 


394 The Byzantine Rtte 


& Sé lepevs AaBav tiv dvw xeapévyy peplSa tiv Exovcav SyAahi Td Svona IX 
movt ou alti oraupdv drdvew rod dylou wornplou Afyov 


ITAnpopa tmornpiov mlorews, IIvetparos dylov 
wal obrws éuBédAAa atriy els 1d Eyrov torihpiov 
5 5 Sidxovos 
"Auny 
kal Sexdépeves & adrds rd Zéov Adyar pds Tov lepéa 
EvAdynoor Séonora Td Céov 
& 8t lepeds etAoye? Aéyov 
16 EtAoynpern 9 (éots rév dylwy cov mayrore viv xal del xal eis rovs alavas 
Tay adioywy. apn 
kal & Stdxovos éyxéa rod Léovros rd dpxotv oravpoadas evSov tod dylou 
mamplouv Aéyovros tot lepéws 
Zéois mlorewms wAnpyns IIvedparos ayiov 


15 wal dromipevos rd flow lorara: pucpdv drrodev. 


‘O 82 lepeds xAlvas xdrw Tiv KehaAdrv wpocedxerar Aéyov 
Toreva Kupie xai dpodoya Ore cy ef 6 Xpictoc 6 yidc toy Geoy toy z@nroc, 
© EAOWN EIC TON KOCMON AMAPTWAODYC CHCA ON TP@TOC Eimt Erw. ere meorreves 
6rt rovro airé éore Td dxpavroy capa oov Kal rovTo atrd €or TO Tipioy aipa 
20 gov. Sopa oy cou édenody pe Kat avyxopyody pot ra Taparre@pard pou ra 
dxovo.a xai ta dxovora, ra év Ady, Ta ev Epyy, Ta ev yvwooe Kal dyvoia, xai 
dfiwody pe axaraxpirws peracyxeiy TaY axypayrwy cov pvotnpioy eis adeow 
dpapriay xai els (ony aidmoy. apny 
kal 
25 Tov deirvov cov rov pvorixod onpepoy vie Geov Kotywydy pe mrapadaBe’ ov py 
yap rois €xOpois cov ro pvotnptoy cia’ ov Pirnpd cot 8how Kabdrep 6 ‘lovdas 
GAN’ ws 6 Anoths éuotoy@ oot MnncOnTi moy Kypie én TH BactAeia coy 
cal reAcvtatov +6 
Mn pot €ic Kpima f els Karaxpipa yévorro 7 peraAnYis ray dyiwy cou pvotn- 
30 piwy Kupte add’ eis taow Wuyns xal ooparos 
era AaBav plav pep(Sa rod dylou dprov Aéya 
To rigtoy xal mavdytoy o&pa Tov Kupiov cat Beov cal cwrnpos nov "Incov 
Xpiorod peradisorai pos Te Seive lepet els deoiv pov duapriay kai eis Cwny 
aiwyioy 
35 kal otrw peradapBdava rob év xepot perd déPou nal macys dopadelas 
era Atya 


‘O dutxovos mpccedbe 


The Liturgy of St. Chrysostom 395 


kal ampoceAOdv 5 Sidxovos qrovet perdvorav ebAaBas alrav ovyxopynow’ 3 82 
lepevs xparav rdv Eyvov dprov Sl(Swor rH Siaxévey’ wai dowacdpevos & Stdxovos 
tH petabidotcay alr xetpa AapBdva tov Gyov dprov Adyov 
Merados po Séomora rd riptov kat dytoy o@pa rou Kupiov Kal Geo nai cwrnpos 
Hpaey "Incov Xpicrov 5 
& 82 lepevs Aéya 
Té Setve lepodiaxdvp peradidorai cor 1d tiptoy Kai dytoy xal dypayroy o@pa Tou 
xupiov xal Oeov cat cwrnpos nuar Incot Xptorou «ls dhecivy cov duaprioy xal 
els Conv aimyoy 
kal dadpxerar & Sidxovos Smovev ris lepas sparéfys Kal nAlvas rijv edad 10 
apooetyerat cal peradapBavea ds & lepets 
ita dvaords & lepeds AapPdve rais xepolv dudoripais perd rod Kxalvp- 
paros Td Gy.ov worfpiov wai peradapBdvea rplrov & atrod Kal otro Th Te 
(Sta xe(Ay wal rd lepdv aorfpiov rp év xepot KaAvppan dwoowoyyicus KaAei 
vov Stdxovov Aéywv 15 
Acaxove mpdaed Ge 
kat & Sidxovos épxera: xal mpooxuvet &waf Adyov 
"180d mpoaépxopat rp adbavarw Baordei 
wal +6 
Ticrevw Kupte xal dpodoyd SAov 20 
wat Aye & lepevs 


MeraAapBadves 6 Sotdos rov Geot didxovos & Setva ro ripoy Kal dyoy alya 
Tov Kupiou kat Oeov kat owrnpos nuay ‘Incod Xpiorov els dpeoww abrov duapriay 
xai els Conv alonoy 

peraAaBévros 82 rol Saxdvou Abya: & lepevs 45 

ToYTo HyaTO THN YEIMEWN COY Kai AMEAE! TAC ANOMIAC Coy Kai TAC AmapTiac 
COy TepiKa@apiel 

tére AaBdv tov Eytov Sloxov & Stdxovos émdvw rod dylou mormplov drro- 
omoyyife. TH dylp ombyyp wavy xadds Kai perd mpocoyx ‘js wat edAaBelas oxerdfer 
7d Gyov trorhpiov rH wadvppari, Spolws wal émi rdv Eyov Bloxov dvarlOnot 30 

wov Goripa Kal Td xéAuppa 
alta imAdya ni ris edyaptotias ety 3 lepeds puvonxds 

Evxapiorovupey oor Séorora hidavOpwne, evepyéra ray Wuxdy jyav, ore Kat 
Tj) Tapoven nuepa karntiwcas nas Tay emoupaviwy cov kai adaydrwy pvornpiovr® 
OPOOTOMHCON Hud THN OAON, ornpitor nuas €vy rq PdBy ou rovs mavras, Ppov- 35 
pnooyv nuav ty (ony, doddrdiocat nov ra iaBjparta® ebyais Kai ixeoiats Hs 
évddgou Oeordxou nat detrapOévov Mapias kal mavray trav dyiwy cov. 


Kal oftws dvolyoum riv Oipav rod dylou Biyaros cal & Sidxovos mpoc- 
xuvfjoas Graf AapPdve mapa rod lepfws 1d Gyrov trorhpiov pera edAaPelas xa 
epxeras eis rv Oupav Kal tnpav Selxvucr rq Aad Aéyov 40 


Metéd pé6Bov Geos mictewc Kai drdttHc mpooéAOerTeE 


396 The Byzantine Rtte 


& xopds 
EYAorHménoc 6 épydmenoc én dndmati Kypioy 


Oedc Kypioc kai Emmésanen HMiN 
& xopés e[rére &t wal dvixabev apoohpxovro 
of morol Kal perehapBavov' rodro 
aoAXaxod yivera: kai viv dcducs civar 
Kod ojpepov vie Beoh Kowvmvdy oweovodvres. Atyover 84 rd Kal wd 
pe twrapddaBe’ ov pr) yap Tots Tay leptuv Aeyépeve 
, a ; Tliarevoo Kupre cal dpodoye xrr 
€xOpois cov 7d puoripioy eirw 4), meh Naxoeo te AapBé 
ob dirnud cor ddow Kabdrrep perd rd ros rhs Anroupylas Bid iv 
106 ‘Iovdas ddN bail 6 Ayoris ice rpneae sie op8év] 
aponoye oet MeradrapBdve 6 dobdo0s rot 
Mnticeuti moy Kypie én tH 


5 Tod deivov cov rod puort- 


Oeob & Beiva Td Titov Kal Fytov 
BaciAeia coy. capa Kai atpa Tob Kupiov Kai 
15 bead Kal cwrijpos har 'Incod 
X pioroo eis peo adrot dpap- 
Tidy Kai els fay aidvioy). 
'O 5 lepeds etAoyel rdv Aadv EmAtywv dxgdoves 
Zacon 6 Beds TON AON COY Kal EYAGPHCON THN KAHPONOMIAN COY 
20 & xopds Td dtroAurixov rijs fhylépas 
{Ev 'Iopddvn Bamrifopévov cov Kipte 4 tis tpiddos éda- 
vepoOn mpooxtvyais To yap yevvyropos 1) pov?) mpore“apTuipet 
got drantHTON oe yiON dvopdfovea Kai Td TIneyma €y elAel NeEpic- 
tepac éBeBatov rob Aéyou 7d dodadrés 
25°O émaveis Xpiore 6 Oeds xai roy Kbopov pwricas défa co}. 


Kat émorpipovow & +e Sidxovos Kal & lepevs els rijv dylav rpdmwefav Kal 
& pev Stdxovos drolépevos iv abr 1d Gyov worhpiov Aéya mpds tdv lepia 
"Ypooor déorora 
& 82 lepeds Guprd tpls Aéyov nad’ davrév 
30 «‘Yym@uti émi toyc oypanoyc 6 Oedc kai éni WacaN THN YHN H AOzZA Coy 
era AaBav tov Eyiov Sloxov riOnoi emi riv xepaAry rob Siaxdévou cai 5 84- 
Kovos kpatav atrdv per’ evAaBelas xal Gewpav éEw mpds rijv Oupav obey Adyav 
Girépxerar eis tiv mpdOeow Kal drorlOnow atrév. & 8d lepets apooxuviicas 
cai AaBav 1rd Eyrov worhpiov nal tmorpadels apds Thy Oipav bpq tdv Aadv 
* Rompotes Xprorcantan) HOuct) wal Accrovpy:xh Athens 1869, p. 381. 


The Liturgy of St. Chrysostom 397 


Aéywv pvorucés 
Evdoynrés 6 beds hyov 
dra ixdevet 


awavrore viv Kai dei Kai els rods ai@vas TaY aldvey. api. 


{THANKSGIVING ) 

Kal tfeAOdv 5 Sidxovos xal ords év rH cuvnda tomy Aiya 
"OpOoi peradaBévres tav Oelwv dyiav dxpdvrwy dbavdrov 

érrovpaviwy Kai (woromy gpixtav toi Xpicrob puvornpiov 

dflws evyapiorycwpevy TH Kuplo 
"AvrikaBot cacov éAXénoov KTA 
Thv hpépay macay redeiav dyiav eipnvixiy KTr 

ixhdvynors bnd rod lepios 

"Ort od ef 6 dytacpes hyd Kai coi thy Obgay dvaréuropev 

7» Ilarpixai r@ Tid wat ro dyip TIvedpati viv wai det Kai 


eis TOUS ai@vas TaY aimver 15 
5 xopés 
"Apiy. 
(THE DISMISSAL ) 
“O lepevs 
"EN elpriny: mpoeAOwper 20 
5 xopés 
"En ondmati Kypioy 
& Sidxovos 
Tod Kupiov denbaperv 
5 xopés 25 


Kiopte €Xénoov, Kupte €Aénoov, Kuvpte EX€noor 
Aéonora &yte evAbynoov 
etx) OmodpBuwvog Exwvoupévy wapd rod lepiws fw rod Phyaros 
‘O eYAoran Toye eyAoroyntéc ce Kvpte xal dyid{wv rods émi 
got memotOéras C@CON TON AadN COY Kal EYAOTHCON THN KAHPO- 30 
NOMIAN Coy’ TO WAnpwpa THS éxxAnaolas cov gvAafov’ a&yiacov 


398 The Byzantine Rite 


rods dran@ntac THY EYTpéeian To olKOY coy’ ov avrods 
dvridbfacov Th Oeixy cou duvdper kal mi érkatadinuc pas 
Toye €Arrizontac émi cé* elpyvny TO Kédopm aov ddépynoat, rais 
éxxAnalais cou, Tois lepetot, Tots Baciheiow pay, TO oTpaTO 

5 kal mavrTi t@ Aap gov’ Gri ndca Adcic 4raOH Kal TSN AGpHMa 
TEAGION ANWOEN ECTI KaTAaBAINON EX GOH TOY TaTpOc TON PWTWN 
kal aol tiv dofav Kai edyapiorlay Kal mpookivnow dvarép- 
ropev To Ilarpi xai ro Tig nai to dylm IIvedpare viv xa 
ae xai els rods aldvas Tov alévwy, any. 

"10 «= Tatrys 82 reAcoOelons & piv lepeds eloépxerar Sd Trav dylov Oupdav nal 

dreOadv iv ry mpodlon Aéya riv wapolcav ebyiv pvoricds 
Td mAnpwpa rou vdpou xal ray mpodyray atrés trdpyey Xpuore 6 Oeds nyay 


5 wAnpdoas wacay Thy marpiny oixovopiay, mAnpwcoy xapas Kai ebppoavwns 
ras xapoias nudy mayrore yuy xal det kai eis rous alavas Tay aldyer. dunr. 


18 ‘O Sdxovos 
Tod Kuplov SenOdpev 
8 lepevs 


EyAoria Kuplov Kai €deos avrob EXO ep YuSc TH avrob 
xdpire kal girtavOpwria mdvrore viv kai dei Kal eis rods 
20 ai@vas TOY almvoy 
5 xopés 
*Apny 
elra & lepevs 
Abga cor 6 Oeds Hypa ddga oor 
25 & Aads 
Adbga Tlarpi cai Tid cai dylm vevpart 
Kai viv xai det xai els rovs ai@vas Tay aldvey, apny 
kal ylveras dwéAvois 
{°O év 'Iopddvp td Imdvvov Barricbivat karadegdpevos did viv 
30 Hua@v awrnpiav} Xpicros 6 adn Oivds Oeds tuay KrA Cp. 361). 


*O 52 Btdxovos eloeNOadv Kai adrds Sta tod Bopelov pipovs ovoréAAa ta Eyta 
peta dBovu Kal macys dodadelas Gore pySév 1 Tav dyav Aewrordtrov éxmeceiv 


4 xaradagOivas kal awoviwrerar tds xeipas dv Tr} cuvida rome. 


The Liturgy of St. Chrysostom — 399 


(THE EULOGIA) 
Elra dvaywooxera: & dmépevos °O 82 lepets deAOdv 8i8a0n 7h 
WoApds Ay’ Aa +d ‘AvriBupov. 
EyAorHcw ton Kypion én Tanti 
Kalp@ KTA, 5 
(THE DISMISSAL OF THE MINISTERS) 
Efra eiceAOdv dv rQ dylp Bhpan droSverat tiv leparixiyy ocrodiyv Atyov 
NYN AmoAyeIc TON AOYAON COY «rd 
“Aysos 6 Geds, dytos loxupds, Eytos aOdvaros éAénooy Hpas 
Adfa. Kal voy 10 
Tlavayia tpids €Aénoov nyas’ Kupsre DdoOnre rais dpaprias ypar’ déonora 
avyxepnooy ras avopias jpiv’ dye dricxeyas nal flaca rds doGeveias juay 
€vexey TOU Gydpatos wou 
Kupte €Aénoov, Kupre €Aénooy, Kupie éAénooy 
Adéa. Kai voy 15 
Tlarep nay 
eta 7d dwodvrixvov rod Xpucoorépou 
‘H rov ordpatos cou xabamep mupads éxAdpyaca yxapis riy olxoupéerny 
éporioer, adirapyupias rp xdopp Onoavpors évanebero, rd dos hyiv ris 
tamevoppooums winédecter’ adda aois Adyos madevwy marep "ledyvy 20 
Xpvodorope mpeoBeve rp Adyp Xpiotp rq Geq cwOjvas ras Wuyxds hyper 
76 
Kupte €Aénooy 
SaBexdxrs 
Adfa. Kai viv 25 
Thy riptwrépay rev xepouBluy Kal évdoforépay dovyxpiras tay cepadip, Thy 
adiapOdpws Gedy Adyoy rexovcay, riv Svrws Oeordxoy, oé peyadtvopey 
kal qovet diréAvoww 
{'O évlop8dvp tnd lwdyvov BanricOnvat xaradeEdpevos xd} 
kal mpookuvycas kal eixapiorncas rH Oep dat wiow dblpxera. 30 


TéAos tis Oclas Anroupylas to) Xpucocrépou 


4. THE PRAYERS OF THE LITURGY 
OF S. BASIL 


ACCORDING TO THE MODERN TEXT 


(THE DISMISSALS ) 

Evy trip trav carnxoupéve apd rijs dylas dvadopis fv & lepeds Afya: pvoinds 

Kipre 6 beds iyay 6 év ovpavois xaroxay kai émtBrérov éri 

wavTa Ta Epya cov, EriBrewor emi Tods SovAous gov Tos KaTy- 

5 Xoupévous Tods droxexhixéras rods davray adxévas éeveomidy cov 

kal dds avrots tov éXagpov (uydv* molnaov adbrovs pédn Tina 

THs adyias cov EexkAnoias Kai Katafiwoov avrovs tod Aovrpod 

THs twadtyyevecias, THS adécews THY dpaptiav Kal Tob évdv- 

paros rns apOapoias eis éexlyvwow aot Toi dAnOivob Geot 
10 pov, 


(THE PRAYERS OF THE FAITHFUL) 
Evxy morav mpaory 

3d Kvpie xarédegas jyiv 7rd péya rotro ris ocawrnplas 
puaotnpiov, od Katngiwoas yas tovs tamevods Kai avagious 
15 dovAous cou yevéoOat AEtToupyods Tod aylov cov Bvatacrnplov 
av ikdvwcov has tH Suvdpe Tob ayiov cov mvevparos els THY 
Staxoviay ravrny iva axaraxpitws atdvres évdmiov tis dyias 
défns cov mpordywpéy oot bvalay aivécews’ od yap ef 6 évep- 
yov Ta mévra ev maov Obs Kvpie xal trip trav tpetépov 


The Liturgy of St. Basil 401 


dyaprnudrov Kal rav Too Aaoh dyvonpdroy sextiy yevérOat 
tiv Ovolay pay Kai edrpbadexrov évdmidy cov, 
Eixi) morav Beurépa 

‘O Oeds 6 emtaxepdpevos év Ehéet Kal oixTippois Thy Tarel- 
yoOow hav, 6 oTHoaS has Tovs Tarevods Kai duaprwdovds Kai 
avafious dovAovs cov Karevomiov TAS aylas ddéns cov AEtTovp- 
yeiv T@ dylm cov bvotacrnpio’ ad évioxvoov hpas TH Suvdpe 
Tob dyiov cov mvetparos eis thy Staxovlay ravrnv Kai dds 
Hpiv Aéyov év avoige Tod aréuaros hpav els TO EmixadcicBat 
Thv xdpw rob dylov cov mvevparos émi Tov peddrAbvT@V mpori- 
beabat Sdépov. 


(THE OFFERTORY) 
Ecxy ris Npocxom Sis 

Kidpte 6 beds tye 6 xricas hpas Kal ayayor els tiv foiy 
TavTnv, 6 trrodei~as Hpiv ddods eis cwrnplav, 6 yapiodpevos 
huiv ovpaviov pvotnploy dmoxdduyw od ef 6 Oépevos pas 
els tiv Staxoviay Tavrny év TH duvdpe Tod mvevparés cou rod 
dylou' evddxnoov 6) Kvpie tod yevécOat hyas dtaxdbvous ris 
Kawns cov dtadyxns, Aetroupyovs tav dyiwy cov pvornpiory 
mpbcdegar pas mpoceyyfovras t@ ayim cov Gvotacrnplo 
Kata Td WAGs Tod EdA€ovs Gov iva yerOpeba Afiot Tob mpoc- 
pépery cor Tv oyiKyy Tavtny Kal dvaipaxrov Ovolay sirep 
Tav huerépwy dpaptnpdrov Kat tov toh Aaod dyvonpudror’ 
vy mpoodegduevos eis TO Aytoy Kal voepby wov Obuctacthpiov 
eis dopiy evodias dvtixardrepwov hpiv thy xdpw Tob dylou 
gov mvevparos. ériBreyov ep Huas d Beds Kai Emde eri 
Thy AarTpeiay Hpay TavTnv Kal mpbode~at avriy os mpocedé~w 
‘ABeX ta Sapa, Nae ras bvoias, ‘ABpadp tas dAoKxapraéceis, 
Mocéws xai Aapwy ras iepwotvas, SapovnA ras elpnuixds’ os 


5 


15 


mpocedégw x Tav dyiwy wou droatéAwy tiv adnOiwihy ratrny 30 


Aarpeiav obtw Kai éx Tov xeLpev Huav Tov duapTwodey Trpba- 

defa: Ta Sapa Tatra év TH xpnotérnti cov Kipie iva xar- 

afimbévres Aetroupyety dpéumros 7G dylp cov Ouciacrnpl 
D 


402 The Byzantine Rite 


eDpopey Tov picbdy Tay motav Kai ppovluwy oixovéuor év TH 
hpépa ty puBepa trys dvrarodéceds cou THs dixaias, 
{ ANAPHORA ) 
‘O ay, déorota Kipte Ged IIdrep mavroxpdrop mpooxuvnrté, 
5 d£tov ws adnbas Kai Sixatov Kai mpérov TH peyadorpereia Tis 
dyiwatvns cov ct aiveiy ot dpveiy ot evdAoyeiy ot mpooKuvely 
got evxapioreiv ot Sofdfew tov pévoy dvrws dvTa Oedv Kai aol 
mpoopépey év xapdla cuvrerpipévy Kai mvedpar TaTevacens 
tiv AoyiKyy Tavrny AaTpElav Hydv’ Sri od ef 6 xaptodpevos 
10 Huiv Thy éeniyvwoww THs ons adnOelas, Kai ris ixavds AaAHoat 
tas dvvacteias gov, adKovaTas Totjoat mdoas Tas aivéces 
gov 7} Sinyfoacba mdévra re Oavpdort cov év travti Kapa; 
Séomora tav dirdyrwyv, Kipie ovpavot Kai ys Kat mdons 
xtioews dpwpévns TE Kai ovy dpwopévns, 6 Kabjpevos emi Opdvou 
15 Oogns Kai émtBAérav dBvooous, dvapye aopare akardAnnre 
ameplypamre avaddolwre 6 maTip Tov Kupiov hpov 'Inoot 
Xpiorob- rob peyddAov Oeot Kai owrypos ts éATidos yor 
6s éotw elkay tis ans ayabdrnros, od¢payis iobrumos, ev 
éavTa Sexvds ot tov Ilarépa, Adyos (av, Oeds adn Oevos, 
204) mpd aldver codia fw) aytacpos dvvapis, Td gas 7d aANOcvov 
tap ov 76 IIveipa rd &ytov e€eddvn, 7d THS aAnNOelas mvebpa, 
TO THS viobecias ydpiopa, 6 appaBev THs pedAdovans KANpo- 
vopias, 4 amrapy?) Tov alwvioy ayabav, % fworods dvvapis, 
} mny) Tob dytacpov’ map ov maoca xTiots AoytKH TE Kai 
25 voepa Ovvapovpévn coi AaTpeve Kai col Tiy aidioy avamépret 
dofodoyiav dri ta ovpravta SotAa od. ot yap aivovow 
dyyedoa: dpydyyedot Opivor xupiérnres apxail éfovoia duvdpes 
Kai T& mroAvoppata yepouBin’ gol tmapioravtat KiKAm Ta 
cepagip, e£ mrépvyes TO Evi Kai tf mwrépvyes 7@ Evi, kal Tais 
30 péey Oval KaraxadUrrovot Ta wpodcwra éavtay, tais dé duci 
Tovs modas kai tais duct mwerdpeva Kéxpayev Erepoy mpos 7d 
érepoy akatamavotos orbpacw adotynros SofoAoyias 


The Liturgy of St. Basil 403 
éxgavws & lepeds 


tov émivixtov dpvoy Zdovta Boavra Kexpayéra Kai N€yovra 
& xopds 
“Aytwos &ytos &ytos 
& 82 lepevs dwevxerat pvonxds 


5 
Mera tovtov tov paxaploy duvépewv Séorora dirdvOpore 


cal #peis of duaprwro! Boapev xai Aéyouev “Aytos ef ds dAnbas 
kai mavdytos Kal ovx Eott pérpov TH peyadompereia THs dyto~ 
atvns cov Kai Saws évy maou Tots Epyos cou Gre év Sixaoovvp 
Kai xpioee dAnOwi mdvra éewfyayes hyiv’ mwAdocas yap Tov 
dvOpwrov yotv AaBav awd tHs yas Kal eixdvi TH off 6 Oeds 
Tipnoas TéOekas avrov év To trapadclow Tijs Tpudns abava- 
alav (wis Kai dréAavow aiwvioy dyabayv év Th THpHoE THEY 
€vToA@y gov émayyetAdpevos avT@’ a@dAd Tapaxovoavra cob 
Tov dAnOtvotd Qeod toi Kricavros avrév Kal tH anrdty Tob 
Shews tmayxOevra vexpwbevra Te Tois oixelors adrob mapanTa- 
paow ée~dpicas adrov ev tH Stxatoxpicig cov 6 Geds ex Tob 
mapadciaov eis Tov Koopov TovToy Kai améorpewas els Tiv 
yinv €& hs éAjdOn oixovoudav attp tiv éx madtyyevecias 


cwrnpiay Tiv €v avT® T@ xpioT@ gov’ ov yap dreorpddns 20 


TO wAdopa cov eis Tédos 8 erroinaas dyabe ovde érerdOov 
epya xetpmay gov GAN emecxéyw modutpbros did ondAdyyva 
éXéous cour mpogynras éfaméoreiras, émolnoas duvdpes did 
Tay dyiwy cov Tov Kal éxdorny yevedy evapectnadvrwy cot, 
éAdAnoas tpiv dia ordparos tav dobkwy cov trav mpodnTav 
mpokarayyéAAwy uiv THY pédAdAoveay EcecOa cwrnpiay, vdpov 
édwxas eis Bondeav, dyyédous éeméornaas pidaxas’ bre 8 
GrGe 7d TApwpa Trav Kaipoy EAdANoas piv év atre TO vip 
gov & ob Kal rovs aldvas éroinoas 8s av aratyacpa Tis 


86éns cov Kai yapaxriip THs trocrdceds cou pépwv Te Td 30 


nmdvra TO phpatt THS Ovvdpews abrob ovy dpraypoy hyfjcato 

76 elvat loa coi 76 Oc@ nal Tlarpi ddAd Beds dy mpoaionos 

éxi tis ys Gf0n xal rots dvOpe@mas cuvavertpdgy kal éx 
pd 2 


404 The Byzantine Rite 


mwap0évou dyias capxmbels éxévwoey éauvrdv popdiy Sovdov 
AaBadv, cvppophos yevopevos TH cdpart THS Tamevadocws Huay 
iva has ovppopdous tmomon THs eixévos rhs SéEns adror 
ered) yap Ot avOparov 4 dpapria elondOev els tov Kéapov 
skal dia tis adpaprias 6 Odvaros, evddxnoey 6 povoyerys cov 
vids 6 dy év Tois KéATrots Gov To Beod xal Ilarpis yevdpevos 
éx yuvaikds THs ayias Oeoréxov xai dewrapbévov Mapias, 
yevopevos ord vopov Karaxpivat tiv dpapriay év tq capi 
avrob iva of év re Addp drobvioKortes (woroinbaow év abt 
10T@ yxploT@ gov Kal eutrodrevodpevos TE Kbopmo Tovre@, Sods 
Mpoordypara owrnpias, amoornoas has THs wAdyns Tay 
eld@AwY TpooTHyaye TH Emtyvoce: Got Tol aArAnOwod Beod xai 
IIarpés xrnodpevos Hpas éaut@ adv mepiovotoy, Bacirerov 
iepdrevpa, €Ovos adytov? Kai xa0apioas év BdaTt Kai dyidoas 
15 7@ IIvedpart to dyin Edwxey éaurdy dvTéd\Aaypa TO Oavdro 
éy @ karexdpeba mempapévor bd THY dpapriay Kai KaredOay 
dia. rod oravpod els tov adnv iva wAnpdoy éavrod ra mdvra 
éXvoe Tas ddvvay toi Oavdrov Kai dvacrds tH tpitn Hpépa 
Kat ddomoinoas méon ocapkl Tiy €x vexpov avdorac, Kabért 
20 0UK fv Ouvarov KpareioOat brs THs POopas Tov apxnydv Tis 
(wis, éyévero arrapy?) TaY KeKolpnpévmy mpwrétoKos ex TaeY 
vexpav iva 7 avTos Ta mavTa év waot mpwredwy, Kal dvedOdv 
eis TOdS ovpavods Exabioey Ev SeEig TIS peyadwotvns cou ev 
UYynrois ds Kai f£et amodobvar éxdotm Kata Ta Epya avoid, 
25 KaTéAure O€ apiv vropyypata Tod owrnpiov avrot mabous 
Taira & mporeOeikapey Kata Tas avrov évToAds’ peAd\@v yap 
éfiévac émi tov éxovo.v Kal aoidipov Kali fworody avdroi 
Odvarov TH vuKtl 9 wapedidov éavrév imétp Tis Too Kécpov 
(wns NaBov prov emi tov dyiov abroid Kai dxpdvroy yetpav 
30 kai avadei~as cot TO Oc@ kai Ilarpi edyapiorncas evrAoyyoas 


ayidoas K\doas 
eita éxdavws 


Edwmxe Tois ayios avrop padnrais Kat dmoarédols eimov 


The Liturgy of St. Bastl 405 


AdBere pdyere robré pov éori td capa 7d bwétp dpay KNopeEvoy 


eis ddeoww dpapriayv 
& xopds WadkAa 


"Apny 
& 82 lepeds pvoricds 5 
‘Opotws xai 7d troripiov éx Tov yevyijparos Tis duméAov AaBor 
Kepdoas evyapiaryoas evroynoas ayidoas 
elra éxdives 
edaxe Tois dylos abtod pabnrais Kali dmwoarédos elev I tere 
e€ avrov wmdvtes’ Tovré éort Té alud pov 7d THs Kawwns OcaOHKns 10 
70 brép bua Kai ToAA@y éxyuvdpevoy eis Eheow dpaptiav 
& xopds Pdd\Aa 
"Apiy 
& tepeds xAlvas rhv Kehadtv drevxerar pvoricds 
Toiro mroteite els THY Endy avapynow' dodkis yap av éoOinre 15 
Tov dptrov roirov Kai Td mothnpiovy rovro mlynre tov épdv 
Odvatov katayyéAAeTeE Kai Thy Endy avdotacw dpodroyeire. 
Mepunpévor ovv Séomota Kai pets tov ocwrnpioy avrob 
wabnpudtrwv, tod (woroof oraupod, rijs tpinuépov tadis, THs 
éx vexpov advactdcews, THs Els ovpavods dvddov, Ths Ex de~i@y 20 
aod Toi Qeoi cai IIatpds xabédpas Kai tis évddgou kai 
gpoBepas devrépas avrod mapovoias 
cita dxdaves 
Ta oh EK THY GaY Goi Mpoadéepopey KaTad TdvTa Kal dia wavTa 
& xopds WadAa 76 25 
SE bpvodpev ot evroyobpey aot evyapicrodpev Kupie 
kai dedueOd cou 6 Beds huav 
5 lepeds wAlvas riv Keay éwevxerar prorinds 
Aida rotro Séomora mavdyte Kal pets of duaprwdrol Kai 
avdgio SovdAoi cov of Karafimbévres AetToupyeiy TO ayi@ gov 30 
6vciacrnpie, ov did ras Stxatoodvas huav, ov yap éroijoapéer 
Tt adyaboy éi ris yas, dAAd dtd Ta EAEN ou Kai TOUS olKTip- 
povs gov ods éféxeas mAovalws ep’ Huas Oappobvres mpoceyyi- 


406 The Byzantine Rite 


(opev 7@ adylm cov bvotacrnpio Kai mpobévtes ta avrinevna 
Tov dyiov cdparos Kai aiparos Tod ypiorob cov aod Sedpeba 
kai o¢ mapaxadodpey dye dylwv eddoxia Tis ons dyabérnros 
EXOcivy 7d [Iveipd cov rd" Ayov eb yas wal emi rd mpo- 
gkeipeva Sapa taira Kal evAoyqRoat avTa Kal dyidoat Kai 
avadei~at Tov yey Eprov robroy avTd 7d riptoy o@pa Tod Kupiov 
kai be06 Kai owrfpos ipav 'Inoot Xpiorov, 1d 8 sroripioy 
Totro auré Td Titov aiua tod Kuplov Kal Oeoi Kai oawrijpos 
jpav “Inood Xprorod 7d exyvOey srép ths Too Kdapou fois 


10 Kal aw@rnpias * 
& Bdxovos 


"Apiv dpiv dpjy 

& 82 lepevs erevyerar 
‘“Hyas 8 mdvras tods éx tod évis dprov Kai toi mornpiov 
15 peTéxovTas évmoats adAHAOS ets vos TIvedparos dyiov 
Kowovlay kai pndéva hyav els xpina 4} els KaTdxpipa toty- 
cas seracyxelv Tod dylov cwpatos Kal aiparos ro yxpiorov 
gov GAN iva eUpwpev EXeov Kai ydpw petra wdvrov Tov dylwv 
Tov am aiaves cot evapeotnodyTwy mpoTraTépwey Tat épwr Tarpt- 
20 apXxav mpodnrav drocréAwy Knpixov evayyeAicTav paptipey 
dpodoyntav Oidackddwy Kal mavrés mvedparos Otxaiov év mioret 

TETEAELWpPEVOU 


elra éxdwvws 
9 2 Lon v4 b 3 ¢€ 7 > , 
e£aipeTws THS Tavayias aypadvrou virepevrAoynpéevns evdd£ov 
25 dcotrolvns jay Oeordxou Kai derrapOévov Mapias 
& xopds WadAa 
"Emi coi yaipee (xrA) 
& 52 lepetds erevxera: puvorixds 
A ¢ 4 3 7 0 fod “~ 
tod dyiov Iwdvvov mpopijrov mpodpéuouv cal Bamrorod, trav 
30 dyiwy Kal Traveudipov amrooréAwy, TOU ayiou rot Beivog OD Kai 
THY pyipny Emiredotpev Kai mdvtov Tov aylwoy cov oy Tais 
* Td ‘ MeraBadcy ro Ivevpari cov 7 ‘Ayig’ éx ris tou Gelov Xpucoardpov Aecrovp- 
yias peraypapey Oewpovpevov xara ourrafiv ob« exe xwpay ovdepiay évravda eis 


Thy Tov pw. Baotrelov dAd’ €or: wpooOhen ToApnpas wapd Tivos yevopuéyn as wai 
Nieddnpyos treonpeiover tv rH Tinbadiy abrov (Kavén 6’ rijs éy Aaoduceig Lvrd8ov), 


The Liturgy of St. Basil 407 


ixevias érioxepar hyds 6 Beis: Kai pyncOnrt mévrwy Tov 
MpoKeKoinpeveoy er eAmridt dvaordoews (wns aliwviou 
tvraGba prqnoveta. Svopactl wal dv Botheras reQvedsreev 

Kai dvdravoov avrovs Sov émoxorel rd gas Too mpocd- 
ou aou 

“Er oot Sedpeba prijcOnr: Kuvpte ris aylas cov xadodrxijs 
Kal amooroAikhs éxxAnoias THS amd wepdrwv Ews wepdrov TIS 
otxoupévns kat elpnvevcoy avriv fy mepieroijow TO Tiplip 
aipart ToD ypiored cou Kai tov adytov olkoy Totroy crepéwooy 
Pept THS ovvredcias Tob aiavos 

MvycOnrn Kipte trav ta Sapa cot raira mpockoutodyToy 
xai drtp ay Kai 6 dy kal ég’ ofs adta mpocebuicay 

MvyoOnrt Kipie trav xaprogopovvrwy Kai Kad\epyovvTor 
éy tais dylais gov éxxAngiats Kai pepynpévoy Tey TevnToY 
duewnpat avrovs trois mAovaios gov Kai éroupavios yapiopact, 
Xapicat avrois dyri trav éxtyelwv Ta émovpdvia, avTi Tae 
Tpockaipwy Ta aida, avTi roy POaprav Ta &POapra 

Miijodnrt Kuipte trav év épnpiats wat bpeot xal onmndraios 
Kai Tals drais THs yns 

Mviyjodnre Kipe trav ev wapbevia wai evrAaBeia nai doxjoes 
Kal cepvy wodireia OraybyTov 

Moyjobnrt Kipie trav evoeBeordrwy kai miorordray hua 
Baotrhéwy ods edixalwoas Bactkevery emi HS ys SrrA@ dAn- 
Geias, SrAw eddoxias orepdvacov avtovs’ émtcxiacoy eml tiv 
Kepadty avrav év hepa modépou, evicxuvaoy avtav Tov Boaxiova, 
ivywoov avrav tiv defidv, Kpdruvoy avtray tiv Bacidrelay’ 
Urétagoy avrois mdvra ta BapBapa EOvn ra Tovs mod€povs 
OéXovra: ydptoat avrois Babciavy Kat avadaiperoy eipnyny: 
AdAnoov els THY Kapdiay avtay ayaba Urép THs ExxANoias gov 


5 


10 


om 


5 


5 


‘ ~ ~ bad 9 lo. V4 | ae, 
kal mavrés Too Aaod cou iva ev TH yaAnvy avt@v Hpepov Kai 30 


jovy.ov Biov didywopev ev radon evocBela cat cepvirnrt 
Mvyyjcbnrt Kipie maons apyis Kai éfovoias cat trav ev 


408 The Byzantine Rite 


waratip ddedgav huav kal maytés too orparonédou" rods 
dyabovs évy tH adyabdrnri cov diarnpnoov, trovs movnpovs 
ayabovs molnoov év tH xpnorérnri cou 
Mvjobnri Képe rod mepteararos Aah Kai trav dt’ evrAdyous 

5 airias amokep0évrwy Kai éAénoov avrods Kai huas Kard 7d 
wA7O0s rob édéovs cov Td Tapeia avTav EumAnoov wavrés 
dyabod, ras ovtvylas avray év eipnyvn Kai dpovola dtarnpyoor 
Ta vimia ExOpeyov, thy vebrnta madaydynoov, TO yhpas 
mwepikpdtncoy’ ods ddtyoydyous wapapvOnoa, rods EéaKop- 

10 Miopéevous émicuvdyaye, Tovs werAavnpévous émavdyaye Kai 
ovvawov tH ayig cov KaboNK{j Kal arootoNKi exxAnoia’ rovs 
dxAoupévovs bird mvevpdrov axabdptrav édevbépwcor’ ois 
Tréovet copmAevaov, Tois ddoitropoict avvddevcov” ynpay 
mpbarnht, déppavav virepdomiooyv, aixpadrerous picat,. vorotry- 

15 Tas tava, Tov év Byyact Kai perddAols Kai éfoplas Kal maog 
Oriper nal dvdyny cat mepiordce byTwy pynpdvevooy 6 Oeds 
kai mdvreov trav Seopévwv THs peyddAns cov evotAayyvias’ Kat 
Tay ayandvrov has Kal Tov ploovyTwy Kai Toy évTEtAapéevey 
Hiv trois dvagios edyerOat trp avrov 

20 Kat mavrds rot Aaod cov pryjcOnri Kipre 6 Oeds tyov Kai 
émi wdvras Exxeov 76 mAovaotbdy cou Edeos, Maat Tapéxov Ta 
mpos cwrnpiay airnpara: Kal oy teis ouK éuynpuovedoaper du’ 
Gyvoav  AHOnv 7} TAHOos dvopdroy avrds pynudvevcoy 6 Beds 
6 €idas éxdoTrov Tivy HAtkiay Kal tiv mpoonyopiay, 6 «das 

25 €xacTov €K KolANlas pntpds avrod’ ad yap ef Kipie }) BonOeca 
trav aBonOyrav, 1 Amis Tay amndATiopévoy, 6 Tov yxeEtpago- 
pévov cornp, 6 Tay TAEévT@Y ALLHY, 6 TaY vocovvTwy larpés: 
autos Tois maot Ta TdvTa yevow 6 elds ExacTov Kal Td airnua 
avrod, oixoy kal Tiv xpelay avrod 

30 ‘Pica: Kipte tiv wodw 4 tiv poviy tatrny cal macay wéAWw 
kat x@pav ard Apod Avtpod cetcpod Karatovtiopov mupés 
payxaipas émdpouns ad\dAogvAwy Kai éugvAiou modguov 


The Liturgy of St. Basil 409 


era éxcevet 

"Ev mpdros pyioOnr: Kvpte rod dpyxtemtaxésrov tpuGv rod Beivos 
bv xdptoat rais dylats cou exxAnoiats év eipivn o@ov EvTipov vyta 
Haxponpepevovra Kai cp0oropobyra roy Adyov THs ons ddnbelas 

xai & Stdxovos Aéya apds Ti Gipa ords 

Tod Seivos Taviepwrdrou pntpororirou 4 émioKérou bons bv i 
Kal Uirép Tov mpooxopifovros Ta Ayia Sapa Tadra «rd plypr rod 
kal wadvTwy Kai race 

kal & xopds WadAa 
Kai ravrwy Kai race 
& 82 lepevs ewevxerar pvorixds 

Myon: Kuipie dons émoxomns épboddgav trav ép0oro- 
potvtwy Tov Adyov THs ays aAnOeias’ pvncOn7 Kvpte xara 
TO WAGs Tav olxTipp@y gov Kai THS éuns avafidrnros: 
ovyxapnody pot wav wAnppéeAnpa Eexovordy Te Kai axovatoy, 
kai pr dia ras éuas duaprias Kwdvons tiv ydpww Tob ayiov 
gov mvevpatos amd Tay mpoxepévoy Sdpwr pryicOnre Kvpie 
Tob mpecButepiov, rns év Xpio7@ Staxovias Kai tmavrds lepart- 
Kod Tdéyparos Kal pndéva huey Kataicyvvys Tév KuK\OvvTOY 
76 adytby cov Ouctacripioy 

‘Emioxewat hpas év tH xpnotérnti cov Kvpie, émipdvnbe 
Hpiv ev Tots mAoVvatoLs Gou oiKTIppois’ evKpdToUS Kal érwedcis 
TOds Gépas hiv ydpioat, duBpous eipnvixods Ty yf} mpds Kaptrodo- 
piav ddpnoa, evrA6ynoov Tov oTépavoy Tov évtavTol THS ypno- 
Torntés cov’ matoov Ta cyxiopaTa Tay éexkAnolayv, sBécoy Ta 
gpudypara tay €Ovav, ras Tay alpécewy Erravacrdoes Taxéws 
KardAvooy Ty Suvdpet Too dytov cov mvevparos’ ma&vras has 
mpoodegar eis tiv BactAElav cov viods dwrds Kai viods hpépas 
avadeifas’ tiv onv elpnynv kal THY ov aydnnv xdpioa hiv 
Kipre 6 eds tua, wdvra yap arédoxas hpiv 

éxdadoves 

kai dds hiv év évi orduare wal pig xapdia dofdgew xai 
dvupvety To mdvtipov Kal peyadomperes dvoud cou Tob Iarpos 


5 


15 


20 


i) 
& 


30 


410 The Byzantine Rite 


kal Tod Tiov Kal rob dyfou IIvetparos viv Kai del xai eis Tovs 
ai@vas Tey aidvey 
alta dmotpipa mpds riv Ovpav Kal evrAoyav Aéya ixdéves 
Kai éorat ra édXén tod peyddrouv Oeot xai cwripos poy 
5 Inoot Xpiorod pera mdvrov wpav, 
{THE LORD’S PRAYER) 

—*O Beds Hyay 6 Beds Tod cadfew od hpads dSidagov edyapia- 
Tey co. dfiws trip Tay evepyEeciay cou av émoinaas Kai Troteis 
pe? hpav' od 6 Oeds tuav 6 mpocdegdpevos Ta d@pa Taira 

10 KaOdpioov has amd mavTds podvopod capkés Kal mvedparos 
kai didafov dywwovvny éemredety ev PdBo cou iva ev xabapp 
TP paptupip Tis ovvednoews Huav virodexduevor Thy pepida 
TOY aylacpdtov cov évobapev 7@ ayiw odpart Kai aipare Tob 
Xptorod cou kai vrodefdpevor atta afiws cyapev Tov Xpiorov 

15 KaTo.KkouvTa éy Tais Kapdlats tuov Kal yervdueba vads Tod: 
dyiov cou mvevparos, vai 6 beds huay Kai pndéva Hyev Evoyxor 

Toons Tav dpixrav gov Tovtwy Kal émovpavioy pvotnpiov 
pnde acbeva, wWryf Kai odpatt éx Tod avagios avray pera- 
AapBavew aGrda dos Huiv péypt THS Eocxarns hudv avamvons 

20 afiws wmodéxer Oat THy pepida Tay dylacpatToy cov els Epddiov 

(wns aiwviou, eis dirodoyiay evrpbadexrov tiv Emi Tot poBepot 
Biparos trot xptorob cov dws dv Kal hpeis peta mévtwv Tov 
dyiwv Tov am’ aidvds aot evapertnodvTmy yevopeba péroyor 
TaY alwviwy cov dyabay av hroimacas Tois dyatraci oc Kupie 

25 éxgavynors wapd rot lepéiws 

Kai katafiwooy hpas déorrora pera mappnoias axataxpiras Tod- 

pav emkadeicdat o€ tov éerroupdvioy Oedv IIarépa nai rA€yeww 
& Aads 10 
ITdérep hpov 

30 & icpevs éxdaovs 

drt cob éorw 7 Bacireia nai 4 ddvapts Kai 7 ddga rod ILazpos 
kai Tod Tiob Kai Tob ayiov IIvedparos xr). 


The Liturgy of St. Basil Ait 


(THE INCLINATION ) 


Aéorora Kuipie 6 marip tov oixrippav Kai beds mdéons 
TapakAjoews Tovs vmoKexNtKéras cot Tas éavTa@v Kedadas 
evdoynooy adyiacoy éevduvydpwoov éxtpwoov, did mravrés Epyou 
movnpod améarnoov, mavti dt tpyw aya0@ cvvayov Kai Kat- 
afiwoov axaraxpitws petacyxeiy ToY axpdvTwy Gov TovTwY Kai 
(woroay puornpioy eis &peciv dpaprioy, eis TIvedparos dytov 
Kowvoviay, 

(THE COMMUNION > 


Efra rijs peraAt pews rehewGelons xat r&v Aotrav yevopivwv Soa Kal év ri Tod 
Xpvgorrépouv Acroupyla mpoelpynrar érrevyerar 5 lepets pronixds 


Evyapiorotpév cor Kvpie 6 Beds pay emi tH peradrrec 
tav dyiov aypdvrwv dBavdrev Kai érovpavioy cov puotnpiov 
& edmxas Hpiv én’ evepyecia Kal dy:acp@ Kal idoe Tov Wuyav 
Kal Tay oopdrav pov, autos déomora tav dmdvrov dos 
yevéoOat piv thy Kowoviay Tot dylov cdparos Kai aiparos 
Tov xptorod aou eis mloriw axataioyxuvroy, eis a&ydmny avutré- 
Kptrov, eis mAnopoviy codias, eis taow wWuyns Kat odparos, 
eis G@moTpomiy tmayrTos évavriov, eis mepitoinow Tay évTOAOY 
gov, eis adtrodoylav evrpoacdexrov tiv emi Tob poBepot Byparos 
Tov xptaTov gov, 

(IN THE PROTHESIS) 
Evxy év ro ovoreiAa td Gye pvoricds 

“Hyvorat kat terédeorat Soov ets tiv hpyerépav Svvapww 
Xpiore 6 eds tay 76 rhs os olkovopias puorhpiov’ Eryopev 
yap Tod Bavdrou gov riv pryipny, eidopey tHS avacrdaeds gov 
Tov Troy, éverAnoOnpey THS aredevTHTOU gov (wHs, dmnrav- 
Tapev THS akev@Tou cou Tpudys hs Kai ev TE pédAovTL ala 
mdvras yas KarafimOqvar evddxnoov’ xdpiti tov dvdpyxou cov 


—_ 


5 


wd 


° 


mwatpos Kai Tob adytov Kal dyadob Kai (worotod cov mvevparos 30 


~ a 3 4 Q > LY J” ~ 9? 3 ? 
VUV KQl @EL KGL ELS TOVS Al@VAS T@Y AlWYOYP, apn, 


Tédos ris Oelas Aarovpylas rod peydAou Bacrieiov. 


56. THE LITURGY OF THE ARMENIANS 


(THE VESTING) 


While the priest ts vesting the chotr sings 
this hymn 
The hymn of the vesting of the priest 


O mystery deep unsearch- 
able eternal which hast decked 
with splendid glory the hea- 
venly dominions, the legions 

10 Of fiery spirits in the chamber 
of LIGHT UNAPPROACHABLE 


15 


With wonderful power didst 
thou create Adam in a lordly 
20image and didst clothe him 
with gracious glory in the 
garden of Eden, the abode of 
delights 


35 


When the priest will offer the sacri- 
fice he must put on vestments privately 
on this wise 


With the deacon he goes into the vestry 
where the vestments are kept 


The ministers being vested cach accord- 
ing to his order, they say in antiphon 


Kizord LET THY PRIESTS BE CLOTHED 
WITH RIGHTEOUSNESS AND THY SAINTS 
SING WITH JOYFULNESS 


Phokh Lorp REMEMBER’ Davin 
AND ALL HIS TROUBLE 
‘and the rest of Ps. cxxxit 
Glory be to the Father and to the 
Son and to the Holy Ghost 
Now and ever and world without 
end. Amen 
The deacon proclaims 
Again in peace let us beseech the 
Lord 
Let us in faith with one accord request 
of the Lord that he will bestow 
on us the grace of mercy 
The almighty God our Lord save and 
have mercy 
and they say twelve times 
Lord have mercy. 


The Liturgy of the Armenians 


Through the sufferings of 
thine onlybegotten all crea- 
tures are renewed and man 
hath again been made immor- 
tal, clad in a garment that none 
can take from him 


O chalice of rain of fire that 
wast poured on the apostles in 
the holy upperroom, o Holy 
Ghost, pour thy wisdom on us 
also along with the vestment 


HOLINESS BECOMETH THINE 
HOUSE, who ART CLOTHED WITH 
MAJESTY. Like as thou art 
girt about with the glory of 
holiness, so also GIRD uS ABOUT 
WITH TRUTH 


413 


The priest says this prayer 

O our Lord Jesus Christ who 
DECKEST THYSELF WITH LIGHT AS WITH 
A GARMENT, thou didst SHOW THYSELF 
UPON EARTH in unspeakable humility 
and didst CONVERSE WITH MEN, who 
wast MADE eternal HIGHPRIEST AFTER 
THE ORDER OF MELCHISEDEC and didst 
adorn thine holy church: almighty Lord 
who hast granted us to put onthe same Io ° 
heavenly garment, account me worthy, 
thine unprofitable servant, at this hour 
when I make bold to draw nigh to the 
same Spiritual service of thy glory, to 
be stripped of all mine ungodliness 
which is the garment of filthiness and 
be adorned with thy light: remove 
my wickedness from me and blot out 
my transgressions that I be accounted 
worthy of the light prepared of thee. 20 
Grant me to enter with priestly glory 
upon the ministry of thine holy things 
in fellowship with them that have 
kept thy commandments innocently, 
so that I also be found ready for the 25 
heavenly marriagefeast with the wise 
virgins. there to glorify thee, o Christ, 
who didst take away the sins of all 
men, For thou art the holiness of our 
souls and thee, o beneficent God, 30 
glory dominion and honour befitteth 
now and ever world without end. 
Amen. 

Then the deacons draw near and vest 

him saying 35 
In peace let us beseech the Lord 
Receive save and have mercy 
The priest 

Blessing and glory be to the Father 
and to the Son and to the Holy 40 
Ghost now and ever and world with- 
out end. Amen 
And first he puts the Saghavart upon 

his head saying 

Lord, put upon’ me THE HELMET OF 45 

SALVATION to fight against THE POWER 


Qn 


5 


414 


Thou who didst spread thy 
creating arms to the stars, 
strengthen our arms. with 

5 power to intercede when we 
lift up our hands unto thee 


10 


15 Bind our thoughts as the 
crown wreathes our head and 
our senses with the cross- 
decked stole woven with gold 
and flowers like Aaron’s for 

20 the honour of the sanctuary 


35 


Supreme divine sovereign of 

30 all beings, thou hast covered 

us with a robe as with love 

to be ministers of thine holy 
mystery 


Heavenly king, keep thy 

42 church immovable and main- 

tain in peace the worshippers 
of thine holy name. 


The Byzantine Rite 


OF THE ENEMY: by the grace of our 
Lord Jesus Christ unto whom is fitting 
glory dominion and honour now and 
ever and world without end. Amen 


For the Schaptk 
CLOTHE mE, 0 Lord, WITH THE GAR- 
MENT OF SALVATION AND WITH THE 
ROBE OF gladness and gird me with 
vesture of salvation: by the grace 


For the Ourar 
Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin: by the grace 


For the Got 
Let the girdle of faith bound in the 
midst of my heart and of my mind 
quench in them the thought of im- 
purity and may the power of thy 
grace abide in them at all times: by 


the grace 
For the Baspan 


Give strength, o Lord, to my hands 
and wash away all my filthiness that 
I be enabled to serve thee in cleanness 
of mind and body: by the grace 

For the Vacas 

Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin: by the grace 


For the Schourdchar 
Lord, of thy mercy clothe me with 
a bright garment and protect me 
against the wiles of the evil one that 
I be accounted worthy to glorify thy 
glorious name: by the grace 


Afier putting on all his vestments the 
priest says 

My SOUL SHALL BE JOYFUL IN the 
Lord, FOR HE HATH CLOTHED ME WITH 
A GARMENT OF SALVATION and with 
a vesture of gladness: he hath put 
upon me a crown AS upon A BRIDE- 
GROOM AND hath ADORNED me LIKE 
A BRIDE WITH HER JEWELS: by the 
grace. 


The Liturgy of the Armenians 415 


(THE PREPARATION OF THE MINISTERS) 
Then the priest coming into the middle of the church washes his hands saying 
Ktzord I WILL WASH MY HANDS IN INNOCENCY, 0 LorD: AND 
SO WILL I GO TO THINE ALTAR 
Phokh BE THOU MY JUDGE, O LorD, FoR I HAVE WALKED 5 


INNOCENTLY 
and the rest of Psalm xxvt 


Glory be to the Father and to the Son and to the Holy 
Ghost 
Now and ever world without end. Amen. 10 
The priest 
And for the sake of the holy mother of God, o Lord, accept 
our supplications and save us 
The deacon 
Let us make the holy mother of God and all the saints our 15 
intercessors with the Father in heaven that he be pleased 
to have mercy and in his pity to save his creatures 
Almighty Lord our God, save and have mercy 
The priest 
Receive, o Lord, our supplications through the intercession 20 
of the holy mother of God, the immaculate mother of thine 
onlybegotten Son, and through the supplications of all thy 
saints. Hear us, o Lord, and have mercy: pardon expiate 
and forgive us our sins and account us worthy with praises 
to glorify thee with thy Son and the Holy Ghost now and ever 25 
and world without end. Amen. 


Then turning towards the people he says 


I confess before God and the holy mother of God and before 
all the saints and before you, fathers and brethren, all the sins 
I have committed: for I have sinned in thought word and deed 30 
and with every sin committed of men: I have sinned, I have 
sinned: I pray you request for me of God forgiveness 


The ( priests] standing by answer 
God the potentate have mercy on thee and grant thee for- 
giveness of all thy trespasses past and present, deliver thee 35 
from those in the time to come, confirm thee in every good 
work and give thee rest in the life to come. Amen 


416 The Byzantine Rite 


The priest answers 
God the lover of men set you also free and forgive you all 
your trespasses, give you time for repentance and for the 
practice of good works and direct also your life in time to 
3 come: through the grace of the Holy Ghost the potentate 
and merciful unto whom be glory for ever. Amen. 


The bystanders 
Remember us before the immortal lamb of God 
The priest 
10 Ye shall be remembered before the immortal lamb of God. 


The clerks then say Ps. ¢ in antiphon 
O BE JOYFUL IN THE LORD ALL YE LANDS 
Glory be. Now and ever. 


The deacon 
15 Through the holy church let us beseech the Lord that through 
her he will deliver us from sins and save us through the 
grace of his mercy 
Almighty Lord our God, save and have mercy 
The priest 
20 In the midst of this temple and in the presence of these 
divine and bright holy signs and holy place, bowing down 
in fear we worship, we glorify thine holy marvellous and 
triumphant {Resurrection} and unto thee with the Father and 
the Holy Ghost we offer blessing and glory now and ever 
25 and world without end. Amen 
The priest saying Ps. xliui in antiphon with the deacon goes up to the altar 


Ktcord | WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE. 
GoD OF MY JOY AND GLADNESS 


The deacon 
30 Phokh GIVE SENTENCE WITH ME, O GOD, AND DEFEND MY 
CAUSE AGAINST THE UNGODLY PEOPLE 


and the rest of Ps. xlitt 
Glory be. Now and ever. 


The deacon 
35 Again in peace let us beseech the Lord 


The Liturgy of the Armenians 417 


Let us bless the Father of our Lord Jesus Christ who hath 
vouchsafed unto us to stand in this place of praise and 
to sing spiritual songs 

Almighty Lord our God, save and have mercy 

The priest 5 
In this abode of holiness and in this place of praise, the 
dwelling of angels and expiatory of men, in presence of these 
divine and bright holy signs and holy place, bowing down in 
fear we worship, we bless and glorify thine holy marvellous 

and triumphant { Resurrection} and unto thee with the Father 10 

and the Holy Ghost we with the host of heaven offer blessing 

and glory now and ever and world without end. Amen. 


Lf the celebrant be a bishop he shall draw over his breast the venerable emtphoron: 
and approaching to the table of gifts and falling on his knees with copious flow 
of tears, he shall say, silently and without whispering, prayers to the Holy Ghost 15 

who ts the dispenser of the work 
Prayer of S. Gregory of Narek (the 33rd chap. of his Book of prayer) 

O almighty beneficent lover of men, God of all, creator of all things visible 
and invisible, saviour and preserver, provider and peacemaker, mighty Spirit 
of the Father, we entreat thee with open arms with loud groanings of prayer 30 
in thine awful presence: we draw nigh in great fear and trembling to offer 
this reasonable sacrifice, first to thine unsearchable power, being as thou art 
sharer in throne, in glory and in creation with the unchangeable majesty of 
the Father and searcher as thou art also of the hidden deep mysteries of the 
almighty will of the Father of Emmanuel who sent thee, who is the saviour 25 
and quickener and creator of all. Through thee was made known to us the 
threefold personality of God undivided, whereof thou art known as one, o thou 
incomprehensible. By thee and through thee did the offspring of the patri- 
archal family of old, called seers, declare aloud and clearly things past and 
things to come, things wrought and things not yet come to effect. Thou, 30 
o energy illimitable whom Moses proclaimed Spirit oF GoD MOVING ON THE 
FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering 
of the new generations under the overspreading of thy wings madest known 
the mystery of the font : who after the same pattern spreading first the liquid 
element as a veil on high didst in lordly wise form out of nothing, o mighty, 35 
the complete natures of all things that are. By thee all creatures made by 
thee shall be renewed at the resurrection, the which day is the last of this 
existence and the first of the land of the living. Thee also did the firstborn 
Son, thy fellow and of the same essence with the Father, in our likeness, obey 
with oneness of will, as he did his Father. Thee he announced as the true 40 
God equal and of the same substance with his mighty Father: he declared 
that blasphemy against thee should never be forgiven, and stopped the 
impious mouths of thy gainsayers as fighters against God, while he the just 

Ee 


418 The Byzantine Rite 


and spotless saviour of all forgave his own accusers, even he wHo was 
DELIVERED FOR OUR SINS AND ROSE AGAIN FOR OUR JUSTIFICATION. Unto him 
be glory through thee, unto thee be praise with the Father almighty world 
without end. Amen 
5 It shall again be repeated to the same effect until confidence through upward 
contemplation of light be wonderfully certified and revealed, the bishop again 
announang @ second peace 

We entreat and beseech with sighs and tears from all our souls thy glorious 
creatorship, o incorruptible uncreated timeless merciful Spirit, who art our 
10 advocate with the Father of mercies WITH GROANINGS UNUTTERABLE, who 
keepest the saints and cleansest sinners and makest them temples of the living 
and saving will of the most high Father: set us now free from all unclean 
deeds that are not conformable to thine indwelling, that the light of thy grace 
which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for 
1§ that we are taught that it is by prayer and the incense of a godly life that we 
are united with thee. And forasmuch as one of the Trinity is being offered 
and another accepteth, wellpleased in us through the reconciling blood of his 
firstborn Son, do thou receive our supplications and make us an habitation 
unto honour with every preparation for partaking of the heavenly lamb and 
20 for receiving without punishment of damnation this manna of life, of new 
salvation, that maketh immortal. And let our every offence be consumed by 
this fire, like as was the prophet’s by the live coal brought in the tongs, that 
in all thy mercy may be proclaimed as the Father's lovingkindness manifested 
through the Son, who brought the prodigal son into the inheritance of his 
25 father and directed harlots to the heavenly kingdom, the bliss of the righteous. 
Yea, yea, I also am one of them: receive me also with them as requiring 
great lovingkindness and save me by thy grace who have been purchased by 
the blood of Christ: that in all this and in all thy godhead be made manifest 
unto all, which is glorified together with the Father in like honour with one 

30 will and in one power of praise 

The deacon proclaims 
Sir, give a blessing 
The bishop aloud 

For thine is the clemency, the power, the mercy, the strength 


35 and the glory world without end. Amen. 


(THE PROTHESIS) 


[The curtain ts drawn to and so remains during the whole prothesis| 


Meanwhile the clerks sing a meghedt Then the celebrant comes to the table 
proper to the day or else the following Of gifts where the protodeacon brings the 
40 which is the Hymn of Censing wafer and the celebrant takes #¢ and 


In this abode of votive offer- ee Oe Peres senne 
in remembrance of our Lord Jesus 


ings in the Lord’s temple cis 


The Liturgy of the Armentans 


assembled together for the 
mystery of worship and sup- 
plication for the holy sacri- 
fice, here round about in the 
upper hall of this altar we form 
a choir, with sweet spices 
Favourably receive our pray- 
ers as the savour of sweet- 
smelling incense, myrrh and 
cinnamon 
Keep firm us who offer it to 
thee to serve thee now and 
ever in holiness 
Through the intercession of 
thy virgin mother accept the 
supplications of thy ministers 


419 


Then taking the wine he povwrs st tn 
the form of a cross into the chalice 
saying 
For the remembrance of the saving 
dispensation of the Lord God and our § 

Saviour Jesus Christ 


Then he says privately this prayer of 
S. John Chrysostom 

O Gop, EVEN ouR own Gop, who 
didst SEND FoRTH the heavenly bread, to 
the food of the whole world, our Lord 
Jesus Christ, TO BE A SAVIOUR RE- 
DEEMER and benefactor, TO BLESS and 
to sanctify us: dothou, o Lord, thyself 
bless now oe this presentation: receive 15 
it on thine heavenly table. Remem.- 
ber, good and lover of man as thou 
art, both them that offer it and them 
for whom it is offered, and keep us 
without rebuke in the priestly minis- 20 
tration of thy divine mysteries. For 
holy and glorious is the most honour- 
able majesty of thy glory, of the 
Father and of the Son and of the 
Holy Ghost, now and ever and world 2. 
without cnd. Amen. 


Then he covers (the oblation) saying 


Tue Lorp 18 KING AND HATH PUT 
ON GLORIOUS APPAREL 


and the rest of Psalm xcit 30 


Glory be. Now and ever. 


Then he burns incense saying 


I offer incense before thee, o Christ, 
a spiritual fragrance: receive it for 
a sweetsmelling savour on to thine 35 
holy heavenly and immaterial place 
of offering: do thou in its stead send 
upon us the graces and gifts of thine 
Holy Spirit: for unto thee we offer 
glory with the Father and the Holy 40 
Ghost now and ever and world with- 
out end. Amen. 


E¢€2 


420 The Byzantine Rite 


O Christ who with thy blood 
hast made thy church brighter 
than the heavens and hast 
appointed within her after 
5 the pattern of heavenly hosts 
orders of apostles prophets 
and holy teachers: we, priests 
deacons readers and clergy 
assembled here, burn incense 
10 before thee as Zachariah did 
of old 
Accept from us our prayers 
which we offer with the incense, 
like the sacrifice of Abel, of 
1s Noah and of Abraham 


Through the intercession of 
thine heavenly hosts maintain 
ever firm the throne of 
the Armenians 
20 The Hymn of the church 
REJOICE GREATLY, O ZION, 
DAUGHTER Of light, holy mother- 
churchwith thy children: adorn 
and embellish thyself, o fair 
25 spouse and heavenlike sanc- 
tuary, for the anointed God, 
being of being, is ever sacri- 
ficed in thee unconsumed in 
reconciliation of the Father 
3° and distributeth his own body 
and blood in expiation of us 
for the fulfilment of his dis- 
pensation 
May he grant forgiveness to 
35 the founder of this temple 
The holy church confesseth 
the pure virgin Mary mother 
of God, from whom hath been 


Then the curtain ts drawn aside an 
the priest comes down censing into t 
midst of the church along arth ti 
deacons and censes the church and th 
people and then returning bows thn 

times to the altar. 


The Liturgy of the Armentans 421 


- given us the bread of immor- 

tality and the cup of rejoicing. 

Give ye him blessings in 
spiritual songs. 


(ENARXIS) E 


The protodeacon standing in the midst of the church proclaims 
Sir, give a blessing 
The priest aloud 
BLESSED BE THE KINGDOM of the Father and of the Son 
and of the Holy Ghost now and ever and world without 10 
end. Amen 
The clerks say the Shamamout according to the proper of the day 

{On ordinary Sundays 
Onlybegotten Son and Word, God and immortal being, thou 
who didst endure to take flesh of the holy mother of God 15 
and evervirgin: thou unchangeable didst become man and 
wast crucified: o Christ our God, thou by death didst overcome 
death, thou one of the holy Trinity, glorified with the Father 

and the Holy Ghost: save us} 


The deacon proclaims 20 
Again in peace let us beseech the Lord 
Receive save and have mercy 
Sir, give a blessing 
The pricst 
Blessing and glory be to the Father and to the Son and to 25 
the Holy Ghost now and ever and world without end. Amen 
Peace >] be to all 
The clerks 
And with thy spirit 
The deacon 30 
Let us worship God 
The clerks 
Before thee, o Lord 
The priest aloud 
Lord our God whose power is unsearchable and thy 35 
glory incomprehensible, whose mercy is unmeasurable and thy 


422 


The Byzantine Rite 


clemency boundless: look down according to thine abundant 

love towards mankind upon thy people and upon this holy 

temple and abundantly perform thy mercy and pity on us and 

on them that pray with us: for unto thee is fitting glory dominion 
s and honour now and ever and world without end. Amen 


Then the clerks sing the psalm and 
hymn appointed for the day 
®{THE LorD IS KING AND HATH 
PUT ON GLORIOUS APPAREL 


10 Christ the king, consubstan- 
tial with the Father, who for 
us hast been made man of the 
holy virgin 

King of glory, o Christ, 

15 glory to thee 

Thou who by voluntary 
death hast slain death and by 
thine incorruptible resurrec- 
tion hast renewed the world 


40 King of glory, o Christ, 
glory to thee} 

25 

30 

35 


While they sing the priest savs privately 
Lord our God, SAVE THY 
PEOPLE AND BLESS THINE_IN- 
HERITANCE, guard the fulness 
of thy church, sanctify them 
that in LOVE come to greet 
THE BEAUTY OF THINE HOUSE: 
glorify us, o Lord, by thy 
divine power and forsake not 
them that put their trust in 
thee: for thine is the power 
and the dominion and the glory 
world without end. Amen 


Peace be to all 


Thou that didst teach us 
all to pray thus in common 
and with one accord and didst 
promise to grant the requests 
of TWO OR THREE GATHERED 
TOGETHER IN thy NAME: fulfil 
now the petitions of thy ser- 
vants AS SHALL BE MOST EXPE- 
DIENT FOR THEM, granting us 
in this world the knowledge of 
thy truth and in the world to 
come life everlasting : for thou, 
o God, art good and a lover of 
man and unto thee is fitting 
glory dominion and honour 
world without end. Amen 


® One of the eight alternatives appointed for ordinary Sundays. 


The Liturgy of the Armenians 423 


Glory be to the Father and ‘Them while the clerks give glory they 
to the Son and to the Holy @/ Sew Sefore the sanctuary and the 
Ghost priest bowing to the holy table says pri- 

vately the prayer following 

Now and ever and world Lord God who hast dis-5 
without end. Amen posed in heaven the troops 

{ Thou who by thy lifegiving and armies of angels and arch- 
blood hast enlightened the holy angels for the ministry of thy 
church, we sing to thee with _ glory, cause that along with our 


angels saying entrance there be an entrance 10 
King of glory, o Christ, of holy angels ministering with 
glory to thee} us and with us glorifying thy 
goodness 
The deacon proclaims 
Sir, give a blessing 15 


The priest aloud 
For thine is the power and the dominion and the glory for 
ever. Amen. 


(MASS OF THE CATECHUMENS) 
(THE LITTLE ENTRANCE) 20 
Then they kiss the holy table and the deacon proclaims 
Proschiimen 


Then one of the deacons takes up the holy Gospel [ from the altar and going round 
the altar offers the book to one of the people to kiss} 


The clerks sing the proper Trisagion The priest says privately 25 
of the feast Hory God who DWELLEST IN THE 
HOLY PLACE and with the song of 
Holy God the trisagion the seraphim praise thee 
holy and mighty and the cherubim glorify and all the 
holy and immortal heavenly hosts adore thee: thou who 30 


who {didst rise from death} didst out of nothing bring all creatures 
into being, who didst make man AFTER 
have mercy upon us 


thine own IMAGE AND LIKENESS and 

Holy God didst adorn him with all thy graces 
holy and mighty and didst teach him to seek wisdom 35 

: and good understanding and didst not 

holy and immortal pass over the sinner but didst ordain 

who {didst rise from death } for him repentance unto salvation: 


have mercy upon us thou hast vouchsafed unto us thine 


424 The Byzantine Rite 


Holy God 
holy and mighty 
holy and immortal 
who {didst rise from death} 
5 have mercy upon us. 


10 


Then the deacon proclaims 
20 Again in peace let us beseech 
the Lord 
The clerks 
Lord have mercy 


For the peace of the whole 

25 world and for the stability 

of the holy church let us 
beseech the Lord 


humble unworthy servants in _ this 
hour to STAND BEFORE THE GLORY of 
thine holy altar and to offer thee 
the worship and praise that is due. 
Receive. o Lord, out of the mouth of 
us sinners the hymn of the trisagion 
and keep us by thy goodness, forgive 
us all our trespasses voluntary and 
involuntary, sanctify our souls and 
minds and bodies and grant us To 
SERVE THEE IN HOLINESS ALL THE DAYS 
OF OUR LIFE: through the intercession 
of the holy mother of God and of all 
thy saints who since the world began 
have been wellpleasing unto thee: for 
holy art thou, o Lord our God, and 
unto thee is fitting glory dominion and 
honour now and ever and world with- 
out end. Amen. 


Meanwhile the priest with open arms 
says this prayer privately 

O Lord our God, accept the fervent 
supplications of thy servants: have 
mercy upon uS AFTER THY GREAT 
GOODNESS: send down thy compas- 
sion on us and on all this people 
that awaiteth the abundant mercy 
which is of thee 


For all the holy and orthodox bishops let us beseech the Lord 
For the long life of our patriarch lord NW and for the salvation 
30 of his soul let us beseech the Lord 
For the doctors priests deacons clerks and for every order of 
the church’s children let us beseech the Lord 
For religious kings and Godloving princes, their generals and 
their armies let us beseech the Lord 
35 For the souls of them that rest in death, who are fallen asleep 
in Christ in the true and orthodox faith let us beseech the 


Lord 


The clerks 


Lord remember and have mercy 


The Liturgy of the Armenians 425 


Again in unity for our true and holy faith let us beseech the 


Lord 
The clerks 


Lord have mercy 


Let us commit ourselves and one another unto the Lord the 5 


almighty God 
ied The clerks 


Let us, o Lord, be committed 
unto thee 
HAVE MERCY UPON US, O Lord our GoD, AFTER THY GREAT 10 
GOODNESS. Let us all say with one accord 
The clerks 
Lord have mercy 
Lord have mercy 
Lord have mercy I 
The deacon proclaims 
Sir, give a blessing 
The priest aloud 
For albeit thou art God, thou art merciful and a lover of man, 
and unto thee is fitting glory dominion and honour now and 20 
ever and world without end. Amen. 
Then he kisses the altar and goes and sits on the steps. 


bo? 1) 


(THE LECTIONS) 
Then the clerks begin to sing the Saghmos Jashou appointed for the day 
{THou, 0 GoD, ART PRAISED IN SION 25 
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 
Then the Prophet is read . 


{HEAR, 0 HEAVENS... . YOUR HANDS ARE FULL OF BLOOD 


Isa. ¢ 2-15}. 
Then the clerks sing the Mesedi 30 


Ktsord {HOLY IS THY TEMPLE WONDERFUL IN RIGHTEOUSNESS 
Phokh THOU, 0 GOD, ART PRAISED IN SION 
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 


Then the Apostle is read 


{ LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH 35 
Jesus CurisTt our Lorp Rom. vt 12-23}. 


426 The Byzantine Rite 


The clerks sing the Alelou Jashou 
Alleluia Alleluia 


{LorD THOU HAST BECOME GRACIOUS UNTO THY LAND 
THOU HAST TURNED AWAY THE CAPTIVITY OF JACOB}. 


5 The deacon proclaims 
Orthi 
The priest 
Peace & be to all 
The clerks 
10 And with thy spirit 
A deacon 
Hearken with fear 
The deacon 
The holy Gospel according to { Matthew! 
13 The clerks 
Glory be to thee, o Lord our God 
The deacon 
Proschimen 
The clerks 
20 God speaks 
Then the deacon reads the holy Gospel 
{AT THAT TIME JESUS WENT ON THE SABBATHDAY. . . . EVEN 
OF THE SABBATHDAY S. Matt. xii 1-8} 
and at the end of st the clerks say 
25 Glory be to thee, o Lord our God. 


«(MASS OF THE FAITHFUL) 
{THE CREED) 


And after this the deacon says the Nicene creed in full 
We believe in one God the Father almighty, maker of heaven 
30 and earth, of things visible and invisible. And in one Lord 
Jesus Christ, the Son of God begotten of God the Father, only- 
begotten, that is, of the essence of the Father: God of God, 
Light of Light, very God of very God, an offspring and not 
a thing made: of the very nature of the Father: by whom all 


The Liturgy of the Armenians 427 


things were made in heaven and upon earth, both visible and 
invisible: who for us men and for our salvation came down 
from heaven and was incarnate, was made man, was born 
perfectly of the holy virgin Mary by the Holy Ghost, by whom 
he took body soul and mind and everything that is in man, truly 
and not in semblance: who having suffered, been crucified and 
buried and rising again the third day, ascending into heaven 
in the same body, sat down at the right hand of the Father: 
he shall come again in the same body and in the glory of the 
Father to judge the quick and the dead: whose kingdom shall 
have no end. We also believe in the Holy Ghost uncreated 
and perfect who spake in the law and in the prophets and 
in the gospels, who came down upon the Jordan, preached 
"the apostle® and dwelt in the saints. We also believe in 
one only universal and apostolic church: in one baptism, 
in repentance?, in propitiation and forgiveness of sins: in the 
resurrection of the dead, in the everlasting judgment of souls 
and bodies, in the kingdom of heaven and in the life ever- 
lasting 

But those who say there was when the Son was not, or that 
there was when there was no Holy Ghost, or that they came 
into being out of nothing, or who say that the Son of God 
or the Holy Ghost be of a different essence and that they be 
changeable or alterable, such doth the catholic and apostolic 
holy church anathematize 


The deacon procaims 
Sir, give a blessing 


The priest says after S. Gregory the Illuminator 


But we will glorify him who was before all worlds by adoring 
the holy Trinity and the one godhead of the Father and of the 
Son and of the Holy Ghost now and ever and world without 
end. Amen. 


« So printed editions and some mss. Other mss. and Nerses iii (cent. vii) have 
‘in the apostles.’ Nerses of Lampron (cent. xii) implies both forms. See 
Catergian De fidei symbolo quo Armens utuntur Viennae 1893, p. 15. 

> On ‘ baptism of repentance’ as probably the original reading sce Catergian 
0. ¢. p. 16. 


5 


25 


30 


20 


428 


The Byzantine Rite 


{THE PRAYERS) 


The deacon proclaims 
Again in peace let us beseech 


the Lord 
The clerks 


Lord have mercy 

Again in faith let us beseech 
and request of the Lord 
God and of our Saviour 
Jesus Christ at this hour 

of worship and of prayer, 


that he will make us 
WORTHY OF ACCEPTATION, 
that the Lord © will 


hearken to the voice of 
our supplications, that he 
will receive the requests 
of our hearts, forgive our 
trespasses and have mercy 
upon us. 


While they sing the priest says this 
prayer privately 

O our Lord and Saviour 
Jesus Christ who art great in 
mercy and abundant in gifts of 
thy bounty: thou who at this 
hour of thine own will didst 
endure the sufferings of the 
cross and of death on account 
of our sins and didst abun- 
dantly grant the gifts of thine 
Holy Spirit on the blessed 
apostles: make us also, o Lord, 
we beseech thee, partakers of 
thy divine gifts, of the for- 
giveness of our sins and of 
receiving the Holy Ghost 


May our prayers and requests at all times enter 


into the presence of his great majesty and may he grant 
us united in one faith to labour in good works in 


righteousness 


That he will bestow on us his grace of mercy 


25 May the almighty Lord save and have mercy 


30 


The clerks 
Save us, o Lord 


That we may pass in peace this hour of the sacrifice and the 
day now before us let us ask of the Lord 


The clerks 
Grant it, o Lord 


The angel of peace to guard our souls let us ask of the Lord 


The expiation and forgiveness of our sins let us ask of the 


Lord 


33 The great and powerful strength of the holy cross for the help 
of our persons let us ask of the Lord 


The Liturgy of the Armenians 


Again in unity for our true and holy faith let us beseech the 


Lord 


The clerks 
Lord have mercy 


Let us commit ourselves and one another unto the Lord the 5 


almighty God 


The clerks 
Let us, o Lord, be committed 
unto thee 


HAVE MERCY UPON US, O Lord our Gob, AFTER THY GREAT 10 


GOODNESS. Let us all say with one accord 


The clerks 
Lord have mercy 
Lord have mercy 
Lord have mercy 


The deacon proclaims 
Sir, give a blessing 


The priest aloud 


That so we be accounted worthy to praise and glorify thee 


15 


with the Father and the Holy Ghost now and ever world 20 


without end. Amen. 


(THE INCLINATION) 


The priest 
Peace > be to all 
The clerks 
And with thy spirit 
The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
The priest aloud 


With thy peace, o Christ our Saviour, WHICH PASSETH ALL 
UNDERSTANDING and words, defend us and keep us fearless 
from all evil, enrol us among thy TRUE WORSHIPPERS who 


25 


3° 


WORSHIP thee IN SPIRIT AND IN TRUTH: for unto the allholy 35 


430 


The Byzantine Rite 


Trinity is fitting glory dominion and honour now and ever 


and world without end 


Blessed be our Lord Jesus Christ. 


Amen 


The deacon proclaims 
5 Sir, give a blessing 


The priest makes the sign of the cross over the people saying aloud 
The Lord God bless >& you all 
The clerks 
Amen. 


10 (THE GREAT ENTRANCE) 


- The deacon 
Let none of the catechumens, 
none of little faith, none 
of the penitents nor of the 
15 unclean draw nigh to this 
divine mystery. 


The clerks 
The body of the Lord and the 
blood of the Saviour are set 
20 forth: the heavenly hosts sing 
unseen and say with unceasing 
voice 
Hoty HOLY HOLY LorRD oF 
HOSTS 


25 The deacon 
Sing unto our Lord God, ye 
clerks, spiritual songs with 
sweet voice 
Then the clerks shall sing the Hagtology 
30 according to the proper of the day 


{For Palm Sunday, Pentecost, the 
Church and the feast of the Angels and 
Sor other sundays 


With the angelic order, o God, 
35 thou hast filled thine holy 
church. THOUSAND THOUSAND 
archangels STAND BEFORE THEE 


The priest takes off his saghavart: if 

a bishop he takes off his emtphoron as 

well: and then he bows before the holv 
table and prays in secret 


None of us that are bound by 
FLESHLY passions and Lusts is worthy 
to approach thy table or to serve thy 
kingly glory: for to minister to thee 
is a great thing and a fearful even for 
the heavenly hosts themselves. Yet 
through thy measureless goodness 
thou, infinite Word of the Father, 
wast made man and didst appear as 
our highpriest, and as lord of all 
didst commit unto us the priesthood 
for this ministry and unbloody immo- 
lation, for that thou art the Lord our 
God who rulest over things in heaven 
and things on earth, who sittest on 
the cherubic throne, o lord of seraphim 
and KING OF IsRAEL, who alone art 
HOLY and DWELLEST IN THE HOLY 
PLACE. I beseech thee who alone 
art good and ready to hear, look upon 
me thy sinful and unprofitable servant 
and cleanse my soul and my mind 
from all filthiness of the evil one and 
by the power of thine Holy Spirit 
enable me, that have been clothed 
with the grace of the priesthood, to 
stand at this holy table and to sacri- 
fice thine immaculate body and thy 


The Liturgy of the Armenians 431 


AND TEN THOUSAND TIMES TEN precious blood. I entreat thee with 
THOUSAND angels MINISTER neck bowed down, turn not thy face 


: away from me and reject me not from 
uNTo thee, o Lord: yet thou among thy servants, but vouchsafe that 


art wellpleased to accept praise these gifts be offered unto thee by me § 
from men in mystic song a sinner and unworthy servant: for 


HoLy HOLY HOLY LorD oF thou art he that offereth and is offered, 
Hosts} that receiveth and giveth, o Christ our 
God, and to thee we offer glory with 
thine eternal Father and thine allholy 10 
and good Spirit now and ever and 
world without end. Amen 


Meanwhile the gifts are removed (by a deacon’ to the table 


[Js some churches and on some days the following is done. When the hagioloey 
ts finished as they come burning incense to the holy mystery the deacon proclaims 15 
IN THEM HATH HE SET A TABERNACLE FOR THE SUN WHICH 
COMETH FORTH AS A BRIDEGROOM OUT OF HIS CHAMBER 
The clerks 
AND REJOICETH AS A GIANT TO RUN HIS COURSE 
The deacon 
We who the cherubim 


20 


The clerks 


mystically figure forth 
then coming towards the east the 
deacon says a 
CAasT UP AN HIGHWAY FOR 
HIM THAT RIDETH UPON THE 
HEAVEN OF HEAVENS TOWARDS 


and sing the thriceholy hymn ONE 30 


to the lifegiving Trinity 


an 


then coming towards the south the 
deacon says 
GoD SHALL COME FROM THE 
SOLTH AND THE HOLY ONE 35 


FROM MOUNT PARAN 
lay we aside all worldly cares 
then coming to the steps of the altar 
the bearer of the holy mystery says at- 
LirT UP YOUR HEADS, O YE 


432 The Byzantine Rite 


that we may receive 
10 the king of all 


om 
Lal) 


and solemnly represent 
20 the order of the angels 


GATES, AND BE YE LIFT UP, YE 
EVERLASTING DOORS, AND THE 
KING OF GLORY SHALL COME IN 


The celebrant censes and says 
Who IS THE KING OF GLORY? 
THE LoRD STRONG AND MIGHTY, 
EVEN THE LORD MIGHTY IN 
BATTLE 


The deacon 
LirT UP YOUR HEADS, O YE 
GATES: YEA LIFT THEM UP, YE 
EVERLASTING DOORS, AND THE 
KING OF GLORY SHALL COME IN 


The priest 
WuHo IS THE KING OF GLORY? 
Tue Lorp oF HOSTS 


The deacon 
THIS IS THE KING OF GLORY 


Then the celebrant receives the gifts from the hands of the deacons and with 
them makes the sign of the cross towards the people saying 


2; BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp 
The clerks 
Alleluia]. 


And the priest burns incense. 


And he washes his hands saying 


30 I WILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND SO WILL 


I Go TO THINE ALTAR. 


The deacon 


Again in peace let us beseech 


the Lord 
38 The clerks 


Lord have mercy 
Again in faith and purity let us 


A prayer of Athanasius 
Lord God of hosts and maker 
of all beings, who didst bring 
all things into existence out 
of nothing, who also in love 
towards mankind didst honour 


The Liturgy of the Armenians 433 


stand in prayer with awe 
before the holy table of 
God: not with scruple or 
offence, not with guile or 
fraud, not with wiles or 
deceit, not with doubt and 
not with little faith: but 
with a right conversation, 
a pure mind, a single 
heart, a perfect faith, being 
filled with love, full and 
overflowing with all good 
works let us stand in 
prayer before the holy 
table of God and find 
the grace of mercy in 
the day of his appearing 
and at the second coming 
of our Lord and Saviour 
Jesus Christ. May he save 
and have mercy 
The clerks 
Save, o Lord, and have 
mercy 


our earthly nature by raising 
us to the estate of ministers 
of so awful and inexplicable 
a mystery: thou, o Lord to 
whom we offer this sacrifice, 5 
accept from us this presenta- 
tion and consummate it into 
the mystery of the body and 
blood of thine onlybegotten 
and grant this bread and cup to 
for a remedy of forgiveness of 
sins to us that taste of it 


20 


The deacon proclaims 25 
Sir, give a blessing 


The priest aloud 


Through the grace and love towards mankind of our Lord and 
Saviour Jesus Christ with whom unto thee, o Father, and to 
the Holy Ghost 1s fitting glory dominion and honour now and 30 
ever and world without end. Amen. 


{THE KISS OF PEACE) 
The priest 
Peace be -& with you all 
The clerks 35 
And with thy spirit 
Ff 


434 The Byzantine Rite 


The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
5 The deacon 
GREET YE ONE ANOTHER WITH AN HOLY KISS and those among 
you that are not able to partake of this divine mystery 
go without the doors and pray 
The clerks 
10 Christ hath been manifested amongst us: God, which is, hath 
seated himself here: the peace hath been proclaimed, this holy 
greeting hath been enjoined: the church hath become one soul, 
the kiss hath been given to be a BOND OF PERFECTNESS: enmity 
hath been removed and love been spread abroad 
15 Now, 0 ye ministers, raise your voice and bless with one 
accord the united godhead unto whom seraphim sing 
_ the hallowing song 
Meanwhile they kiss the holy table and one another 


On festivals some add this 
20 The deacon 
Ye who with faith stand before the holy royal table, see the 
king Christ sitting and surrounded with the heavenly 


hosts 
The clerks 


25 We lift our eyes upwards and implore on this wise saying 
Remember not our sins but 1n thy compassion expiate them 
With the angels we bless thee 
and with thy saints, o Lord, we give thee glory. 


(ANAPHORA) 
The deacon 
Stand we with awe, stand we with fear, stand we well 
and look upwards with good heed 
The clerks 
To thee, o God 
35 The deacon 
Christ the Lamb of God is offered in sacrifice 


30 


The Liturgy of the Armenians 435 


The clerks 
Mercy and peace and a sacrifice of praise 


(THE THANKSGIVING) 
The deacon 
Sir, give a blessing 5 
The priest 
The grace, the love and the divine sanctifying power of the 
Father and the Son and the Holy Ghost be with you -& and 


with all 
The clerks 10 


Amen and with thy spirit 
The deacon 
The doors, the doors 
With all wisdom and caution 


Lift up your minds with divine fear 15 
The clerks 
We lift them up unto thee, o Lord almighty 
The deacon 
And give thanks unto the Lord with the whole heart 
The clerks 20 


It is MEET and right 


On festivals in some places the deacon adds 
And we give thee thanks, o Christ, for the true salvation 
always and everywhere, through which the hosts praise 
thy marvellous {Resurrection}, the seraphim tremble 25 
and the cherubim shudder and the supreme powers 
in heaven make a choir and shout with sweet voice 
and say 
While they sing the priest says privately with clasped hands the prayer following 
It is very meet and right with earnest diligence always to 30 
adore and glorify thee, Father almighty, who by thine immaterial 
and fellowcreator Word didst remove the hindrance of the 
curse: who having made the church his own people reckoned 
all those who believe in thee his property and was pleased to 
dwell among us in a material nature taken by dispensation 35 
from the virgin and as a divine architect framed a new work, 
Ff 2 


436 The Byzantine Rite 


making earth into heaven: for that he before whom even the 

legions of watchers endured not to stand, awestruck at the 

dazzling and UNAPPROACHABLE LIGHT of the godhead, even he 

became man for our salvation and granted to us to join the 
§ spiritual choirs of the inhabiters of heaven 


The deacon proclaims 
Sir, give a blessing 


The priest aloud 
and with seraphim and cherubim to frame songs in hallowing 
1o concert and with boldness to shout and cry aloud with them 


and say 
The clerks 


Hoty Hoty HOLY Lorp Gop oF HOSTS 
heaven and EARTH are FULL OF thy GLORY 


15 Blessing in the highest 


BLESSED art thou THAT didst come and COMEST 
IN THE NAME OF THE LorRpD 


HOSANNA IN THE HIGHEST 


While they sing the priest says privately with his arms extended 
ao Hoy HOLy HOLy art thou truly and allholy: and who is 
he that will presume to compass in words thine infinite out- 
flowings of lovingkindness towards us? Thou who from of 
old in divers manners didst take care of and comfort man fallen 
in sin, by prophets, by giving the law, by priesthood and the 
25 typical offering of kine, but in these last days, having torn up 
utterly the sentence of condemnation touching all our debts, 
didst give us thine onlybegotten Son, both debtor and debt, 
immolation and anointed, lamb and bread of heaven, highpriest 
and sacrifice: for he it is that distributeth and himself that 
jois distributed in the midst of us without ever being con- 
sumed. For having been made man truly and not in sem- 
blance and becoming incarnate by union without confusion 
from the mother of God and holy virgin Mary, he journeyed 
through life with all the passions of our human life with- 
35 out sin and of his free will came to the cross whereby he 
gave life to the world and wrought salvation for us. Then 
TAKING THE BREAD in his holy divine immortal immaculate 


The Liturgy of the Armenians 437 


and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND 
GAVE IT TO his chosen and holy pisciPLes sitting at meat with 


him SAYING 
The deacon 


Sir, give a blessing 5 
The priest aloud 
TAKE EAT: THIS IS MY BODY WHICH IS distributed For you and 
for many for the expiation and remission of sins 
The clerks 
Amen fe) 
The priest privately 
LIKEWISE TAKING THE CUP he blessed, GAVE THANKS, drank 
and GAVE to his chosen and holy disciples sitting at meat with 


him SAYING 
The deacon 1s 


Sir, give a blessing 
The priest aloud 
DRINK YE ALL OF THIS: THIS IS MY BLOOD OF THE NEW 
TESTAMENT WHICH IS SHED FOR YOU AND FOR MANY FOR THE 
expiation and REMISSION OF SINS 20 
The clerks 
Amen 


Heavenly Father who didst give thy Son unto death for our 
sakes as debtor of our debts, we beseech thee through the 
shedding of his blood, have mercy on thy rational flock 28 
The priest privately 
And thy good onlybegotten Son delivered us the command- 
ment always to DO THIS IN REMEMBRANCE OF him, and having 
descended into the nether abode of death in the body which 
he took of our nature and having broken asunder with might 30 
the bolts of hell, made thee known unto us THE ONLY TRUE 
Gop, God of quick and dead. 


(THE INVOCATION) 
And he takes the gifts in his hands and says pitvately 
We therefore, o Lord, presenting unto thee according to 35 


this commandment this saving mystery of the body and blood 
of thine onlybegotten, do remember the saving sufferings he 


438 The Byzantine Rite 


endured for us, his lifegiving crucifixion, his burial of three 
days, his blessed resurrection, his divine ascension and his 
session at thy righthand, o Father, and we confess and bless 
his fearful and glorious second coming 
3 The deacon 
Sir, give a blessing 
The priest then raising the gifts a little offers them unto the Father, and 
then he places them on the holy table saying aoud 
And we offer unto thee thine own of thine own in all and 
10 for all 
The clerks 
In all things thou art blessed, o Lord 
We bless thee, we praise thee, we give thanks to thee 
and we beseech thee, o Lord our God 
15 While they sing the priest says privately with open arms 
We do indeed praise thee and give thanks unto thee, o Lord 
our God, continually, who passing over our unworthiness hast 
made us ministers of this fearful and unspeakable mystery, not 
for any good works of ours, whereof we are wholly bereft and 
20 always find ourselves utterly destitute: but ever trusting in 
thine overflowing indulgence we presume to approach the 
ministry of the body and blood of thine onlybegotten our Lord 
and Saviour Jesus Christ, unto whom is fitting glory dominion 
and honour now and ever and world without end. Amen 
25 The deacon proclaims 
Sir, give a blessing 
The priest aloud 
Peace be with you all 
The clerks 
30 And with thy spirit 
The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
35 Son of God, sacrificed for our reconciliation to the Father, 
thou art being distributed among us for bread of life: through 
the shedding of thine holy blood, we beseech thee have mercy 
on the flock saved by thy blood 


The Liturgy of the Armenians 439 


While they sing the priest humbling himself bows to the holy table and says 
privately 

We adore and we beseech and ask thee, 0 good God, send 
upon us and upon these gifts here set forth thy coeternal and 
consubstantial Holy Spirit 5 

then the deacon standing close to the priest with great fear and reverence 
says softly at every blessing 
Amen. Sir, give a blessing 

and the priest signs the gifts with the sign of the cross saying in a low vose 
by whom blessing this bread >} thou wilt make it truly the body 10 
of our Lord and Saviour Jesus Christ thrice repeated, and blessing 
this cup >} thou wilt make it really the blood of our Lord and 
Saviour Jesus Christ thrice repeated: by whom blessing this bread 
and this wine >} thou wilt make them truly the body and blood 
of our Lord and Saviour Jesus Christ, changing them by thine 15 
Holy Spirit shnice repeated 

The deacon proclaims 
Sir, give a blessing 
The priest aloud 
So that this be to us all who draw nigh to it for release from 20 
condemnation and for the expiation and remission of sins 
The clerks 
Spirit of God who coming down from heaven dost operate 
by our hands the mystery of him who shares thy glory, we 
beseech thee through the shedding of his blood grant rest to a5 
the souls of our departed. 


(THE INTERCESSION) 


Henceforth the priest does not raise his hands spread over the gifts but holds 
them low and keeping his eyes on them he prays thus privately 


Through this grant love stability and longed-for peace to the 30 
whole world, to the holy church and to all orthodox bishops, 
to priests, deacons, kings of the earth and princes, to peoples, 
to travellers, to seafarers, to prisoners, to those in danger, 
to those that labour and to them that are at war among 
barbarians 35 

Through this grant also mild weather and to the fields fruit- 
fulness and to those afflicted with divers diseases a speedy 
return to health 


440 The Byzantine Rite 


Through this give rest to all those who aforetime have fallen 
asleep in Christ, to our forefathers, to the patriarchs prophets 
apostles martyrs bishops presbyters deacons and the whole 
clergy of thine holy church and to all laity, men and women, 

5 who have died in the faith 


The deacon proclaims 
Sir, give a blessing 
The priest aloud 
With whom we also beseech thee, good God, to visit us 


10 The clerks 
Remember, o Lord, and have mercy 
The priest 
We beseech thee that in this holy sacrifice remembrance be 
made of the mother of God the holy virgin Mary, and of John 
15 the baptist, of the protomartyr Stephen and of all the saints 


The clerks 
Remember, o Lord, and have mercy 
Then the deacons go to the right side The priest privately 
of the table and proclaim with clasped Remember, o Lord. and 
9 ’ 


20 hands have mercy and bless _ thine 


We beseech thee that in this holy catholic and apostolic 
holy sacrifice remembrance church which thou didst save 
be made of the holy apostles with the precious blood of 
prophets doctors martyrs thine onlybegotten and didst 

25 and all holy patriarchs, deliver by his holy cross: 
apostolic bishops, presby- grant her unshaken peace 
ters, orthodox deacons and Remember, o Lord, and 
of all saints have mercy and bless all or- 

The clerks ‘ 
thodox bishops who RIGHTLY 


30 Remember, o Lord, 
DIVIDE THE WORD OF TRUTH 
and have mercy 
among us 


(On feasts of our Lord 
We adore the blessed praised 
glorious admirable and 
3s divine { Resurrection} of 
Christ 


The Liturgy of the Armentans 


The clerks 
Glory be to thy { Re- 
surrection}, o Lord 
On Saints’ days 
We beseech that in this holy 
sacrifice remembrance be 
made of the holy prophet 
or patriarch or apostle or 
martyr MN _ dear to God, 
whose commemoration we 
have made today 
The clerks 
Remember, o Lord, 
and have mercy) 


We beseech that in this holy 
sacrifice remembrance be 
made of our leaders and our 
first holy illuminators, the 
apostles Thaddaeus and 
Bartholomew, and Gregory 
the illuminator 

Aristaces Gregory of 


Verthanes Narec 
Hysic Nerses Cla- 
Gregoris yetsi 
Nerses John Orot- 
Sahac netsi 
Daniel Gregory and 
Khat Moses Tathe- 
Mesrob the vatsi 
doctor 


and of all the pastors and 
chief pastors of Armenia 
We beseech that in this holy 
sacrifice remembrance be 
made of the holy anchorets 
and God-instructed monks 
Paulus Antony 


441 


20 


30 


35 


442 The Byzantine Rite 


Polus Evagrius 
Macarius __ Barsiimas 
Onuphrius John 
Mark the Simeon 


5 abbat Oski and his 
Serapion companions 
Nilus Sukias and his 
Arsenius companions 


and of all the holy fathers 
10 and of their disciples in the 
whole world 
We beseech that in this holy 
sacrifice remembrance be 
made of the christian kings 
15 Abgar Constantine  Tiri- 
dates Theodosius and of all 
holy and pious kings and 
Godloving princes 
We beseech that in this holy 
zo sacrifice remembrance be 
made of all the faithful in 
general, men and women, 
old men and children and 
of all of every age who are 
zs fallen asleep in Christ in 
faith and holiness 


The deacon proclaims 
Sir, give a blessing 


The priest aloud 

30 And especially grant us our archbishop the venerabl 
patriarch of all Armenians, reverend JX, for length of days i 

sound doctrine 
Then the deacons go to the left side While they sing the priest says this 

of the table and proclaim prayer privately 

35 We offer thee, o Lord our God, Remember, o Lord, and hav 
thanks and glory for this mercy and bless thy peopl 
holy and immortal sacrifice here present and us that offe 


The Liturgy of the Armenians 


which is on this holy table, 
that thou grant it to us for 
holiness of life 

Through this grant love sta- 
bility and longed-for peace 
to the whole world, to the 
holy church and to all or- 
thodox bishops, especially to 
our archbishop the venerable 
patriarch of ali Armenians, 
reverend JN, and to the priest 
who offers this sacrifice 

Let it be for the strength and 
victory of christian kings and 
of pious princes 


Let us also beseech and entreat 


for the souls of those who 
are at rest and especially 
for our departed prelates, for 
the founders of this holy 
church and for all those 
who rest under the shadow 
thereof, for the deliverance 
of those our brethren who 
are taken captive and for 
grace upon the congregation 
here present and for the rest 
of those who have died in 
Christ in faith and holiness: 
let remembrance of them be 
made in this sacrifice 


The clerks 
In all and for all. 


443 


this sacrifice and grant unto 
them what is necessary and 
profitable 

Remember, o Lord, and have 
mercy and bless the pilgrims 5 
and them that bring forth fruit 
unto thine holy church: also 
them that remember the poor 
with alms and render them 
their dues according to thy ro 
wonted bounty, an hundred- 
fold here and in the world to 
come 

Remember, 0 Lord, and have 
mercy and have pity on the 15 
souls of the departed: give 
them rest and light and rank 
them among thy saints in thy 
kingdom of heaven and make 
them worthy of thy mercy. 20 
Remember also, o Lord, the 
soul of thy servant WN and 
have mercy on him after thy 
great goodness and give him 
by thy visitation rest in the a5 
light of thy countenance and if 
he be living save him from all 
snares of soul and body 

Remember also, Lord, them 
that have bidden us remember 30 
in our prayers any that are 
alive or departed: direct the 
purpose of their prayers and 
ours to what is right and 
ACCOMPANIETH SALVATION and 35 
reward them all with thine 
imperishable and blessed good 
things 


444 The 


Byzantine Rite 


And having cleansed our 
thoughts, make us temples fit 
to receive the body and blood 
of thine onlybegotten Son our 
Lord and Saviour Jesus Chnist, 
with whom to thee, o Father 
almighty, with thy lifegiving 
and liberating Holy Spirit is 
fitting glory dominion and 
honour now and ever and 
world without end. Amen. 


(THE BLESSING) 


The deacon proclaims 
Sir, give a blessing 


= 
on 


The priest making the sign of the cross on the people savs aloud 


And the mercy OF OUR GREAT GoD AND SAVIOUR JESUS CHRIST 
be with >} you all 
The clerks 
Amen and with thy spirit. 


20 <THE LORD’S PRAYER) 


The deacon 
Again in peace lect us beseech 
the Lord 
The clerks 
25 Lord have mercy 


With all the saints whom 
we have commemorated es: 
pecially let us beseech the 
Lord 

20 For the holy and divine sacri- 
fice which is now on this 
holy table let us beseech 
the Lord 

That the Lord our God who 

35 hath accepted it on his holy 


While the deacon makes this pro- 
clamation the priest says this praver 
prevately 

O Gop oF TRUTH and Father 
of mercies, we thank thee for 
that thou hast been pleased 
to exalt our defaulting nature 
above the blessed patriarchs: 
because thou wast called their 
God, but in pity for us thou 
hast been pleased to be called 
Father. Now, Lord, we _ be- 
seech thee grant to shine and 
flourish more and more this 
new and venerable name in 
the midst of thine holy church 


The Liturgy of the Armenians 


heavenly and_ immaterial 
place of offering send down 
on us in recompense thereof 
the grace and gifts of his 
Holy Spirit let us beseech 
the Lord 

Receive save and have mercy 
and keep us, o Lord, by thy 


grace The clerks 
Save us, o Lord 
by thy grace 
Making mention of the allholy 
mother of God the ever- 
virgin Mary with all the 
saints let us beseech the 


Lord The clerks 
Remember, o Lord 
and have mercy 


Again in unity for our true 
and holy faith let us beseech 


the Lord 
The clerks 


Lord have mercy 


Let us commit ourselves and 
one another unto the Lord 
the almighty God 

The clerks 
Let us, o Lord, be 
committed unto thee 


Have mercy upon us, o Lord 
our God, after thy great 
goodness. Let us all say 
with one accord 

The clerks 
Lord have mercy 
three times 


The deacon prodaims 
Sir, give a blessing 


445 


323 


25 


30 


40 


446 The Byzantine Rute 


The priest 
And grant us with bold voice to open our mouth and to call 
upon thee heavenly Father and to sing and say 


The clerks then sing with open arms 
5 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT 
IS IN HEAVEN. GIVE US THIS DAY OUR CONTINUAL BREAD AND 
FORGIVE -US OUR TRESPASSES AS WE FORGIVE THEM THAT 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT 
10 DELIVER US FROM EVIL 
While they sing the priest prays in silence 
LorpD OF LORDS, GOD OF GODS, KING ETERNAL, creator of all 
things created, FATHER OF OUR Lorp JESuS CHRIST, LEAD US 
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and Save us 


15 from temptation 
The deacon proclaims 


Sir, give a blessing 
The priest 
FoR THINE IS THE KINGDOM, THE POWER AND THE GLORY FOR 
20 EVER. AMEN. 


(THE INCLINATION ) 
The priest 
Peace e& be to all 
The clerks 
25 And with thy spirit 
The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
30 ©The priest then bows his head and all the people bow down while the priest 
prays privately 
Holy Ghost which art the FOUNTAIN OF LIFE and the spring 
of mercy, have mercy on this people which bowed down 
adoreth thy godhead: keep them entire and stamp upon 
35 their hearts the posture of their bodies for the inheritance 
and possession of good things to come 


The Liturgy of the Armenians 447 


The deacon proclaims 
Sir, give a blessing 
The priest 


Through Jesus Christ our Lord with whom to thee, o Holy 


Ghost, and the Father almighty glory dominion and honour 5 


is fitting now and ever and world without end. Amen. 


(THE ELEVATION) 
Then the priest takes the holy bread in his hand while the deacon proclaims 
Proschiimen 


and the priest elevating it in the sight of the whole congregation says aloud 
Unto the holiness of the holies 


The clerks in a loud voice 
One holy, onE Lorp Jesus CHRIST 
TO THE GLORY OF Gop THE FATHER. Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the holy Father, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the holy Son, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the Holy Ghost, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 


1s 


20 


25 


3° 


448 The Byzantine Rete 


The priest 
Blessing and glory be to the Father and to the Son and to 
the Holy Ghost now and ever and world without end. Amen 


The clerks 
5 Amen 
The Father is holy 
the Son is holy 
the Holy Ghost is holy 


Blessing be to the Father and 
10 to the Son and to the Holy 
Ghost now and ever and 
world without end Amen. 


25 


3° 


And while they sing the priest bows 
himself and says this prayer 
privately 

Look upon us, o our Lord 
Jesus Christ, FROM HEAVEN 
THINE holy DWELLINGPLACE and 
from the throne of the glory 
of thy kingdom: come and 
purify and quicken us, o thou 
who sittest with the Father 
and art here sacrificed : vouch- 
safe to give us of thine imma- 
culate body and of thy precious 
blood, and by our hands to this 
whole people 
Having said this he worships and 
kisses the holy table, and taking the holy 
body he dips tt whole into the precious 

blood and says 

Lord our God, who hast 
called us christians after the 
name of thine onlybegotten Son 
and hast granted us the remis- 
sion of sins by the baptism 
of the spiritual font and hast 
vouchsafed us to communicate 
in the holy body and blood of 
thine onlybegotten: we now 
beseech thee, o Lord, account 
us worthy to receive this holy 
mystery for the remission of 
our sins and with thanks to 
glorify thee with the Son and 
the Holy Ghost now and ever 
and world without end. Amen 


The Liturgy of the Armenians 


449 


The deacon proclaims 
Sir, give a blessing 


Then the priest elevates it in the sight of the congregation and says 
Let us taste in holiness of the holy holy and precious body 
and blood of our Lord and Saviour Jesus Christ who having 5 
come down from heaven is being distributed among us 
This is life *hope resurrection® expiation and forgiveness 


of sins 


Sing psalms unto the Lord our God, sing psalms unto our 
immortal king of heaven, who sitteth in the chariot of the ro 


cherubim. 


{FRACTION COMMIXTURE AND COMMUNION ) 


[The curtain is drawn to] 


The deacon proclaims 
Sing psalms to our Lord 
God, ye clerks, and spiritual 
songs with sweet voice: 
for unto him are fitting 
PSALMS AND HYMNS alleluias 
AND SPIRITUAL SONGS 
Ye ministers, sing psalms with 
spiritual songs and bless the 
Lord who is in heaven 
The clerks sing 
Christ is sacrificed and dis- 
tributed among us 
Alleluia 
He gives us his body for food 
and he sprinkles his holy 
blood upon us 
Alleluia 
Draw nigh unto the Lord 
and take of his light 
Alleluia 


The priest takes the body in his hand 

and he kisses st with tears, saying 15 
privately 

What blessing and what thanks- 
givings shall we render unto thee 
for this bread and for this cup? But, 
o Jesus, we bless thee alone with 20 
the Father and the allholy Spirit now 
and ever world without end. Amen 

he adds this also 

I confess and believe that THOU ART 
CHRIST THE Son oF Gop, who didst 25 
TAKE AWAY THE SIN OF THE WORLD 


then breaking it he puts it into the 
chalice of the blood saying 


The fulness of the Holy Ghost. 


Then taking one piece of the bread in 30 
his hand he says privately with tears 
and thanksgiving to the Father and to 

the Son 

Holy Father who hast called us by 
the name of thine onlybegotten and 35 
hast enlightened us through the bap- 
tism of the spiritual font, vouchsafe 


® Older reading ‘ hope of resurrection.’ 


Gg 


5 


10 


15 


20 


35 


30 


40 


450 


O TASTE AND SEE HOW GRA- 
clouS THE LorRD Is 
Alleluia 
THE 
HEAVEN 
Alleluia 
PRAISE HIM IN THE HEIGHT 
Alleluia 
PRAISE HIM ALL YE ANGELS 
OF HIS 
Alleluia 
PRAISE HIM ALL HIS HOST 
Alleluia 


Then they sing if necessary other hymns 
according to the day. 


O PRAISE LorpD oF 


The Byzantine Rite 


to receive this holy mystery for the 
forgiveness of our sins, stamp upon 
us the graces of the Holy Ghost as 
thou didst on the holy apostles who 
tasted of it and became cleansers of 
the whole world. Now then, o Lord 
and good Father, make this commu- 
nion a part of the supper of the 
disciples by removing the darkness 
of sins. Look not upon mine un- 
worthiness neither withhold from me 
the graces of thine Holy Spirit, but 
according to thine infinite love towards 
mankind grant that this be for the 
expiation of sins and the remission 
of trespasses. As our Lord Jesus 
Christ promised and said Wuoso 
EATETH MY FLESH AND DRINKETH MY 
BLOOD SHALL LIVE FOR EVER: make 
it now to be to us for the expiation 
of sins, that those who shall eat and 
drink of it may bless and glorify the 
Father and the Son and the Holy 
Ghost now and ever world without 
end. Amen 
Peace be to all 


I thank thee, Christ o king, for that 
thou hast made me unworthy worthy to 
partake of thine holy body and blood. 
Therefore now I beseech thee, let it 
not be to me for condemnation but for 
expiation and forgiveness of sins, for 
health of soul and body and for the 
fulfilment of all virtuous works, so 
that it purify my spirit and my soul 
and body and so make me the temple 
and abode of the allholy Trinity and 
to be worthy with thy saints to glorify 
thee with the Father and the Holy 
Ghost now and ever world without 
end. Amen 

Prayer of S. John Chrysostom 

I praise and magnify and glorify 
thee, o Lord my God, that thou hast 
accounted me worthy, unworthy as 


The Liturgy of the Armenians 45! 


I am, this day to partake of thy 
divine and awful mystery of thine 
immaculate body and precious blood. 
Wherefore having these for interces- 
sors I beseech thee to keep me in 
thine holiness every day and during 
the whole time of my life, so that 
remembering thy tender mercies I may 
live unto thee, who for our sake didst 
suffer and die and rise again. Let not, 10 
my Lord and God, the destroyer come 
near to me, for that my soul is sealed 
with thy precious blood. Do thou, al- 
mighty, cleanse me through these from 
all my dead works, thou who alone art 
without sin: strengthen my life, o Lord, 
against all temptation and let mine ad- 
versary turn back from me ashamed and 
confused so often as he riseth against 
me: strengthen the goings of my mind 20 
and of my tongue and all the ways of 
my body: be thou with me always 
according to thy neverfailing promise 
WHOSO EATETH MY FLESH AND DRINK- 
ETH MY BLOOD DWELLETH IN ME AND 325 
I in Hmm. Thou didst say so, o thou 
lover of man: stablish the divine and 
unchangeable words of thy mouth: 
for thou art the God of mercy, of pity 
and of love towards mankind and the 3° 
giver of all good things, and unto thee 

is fitting glory with the Father and 
thine allholy Spirit now and ever 
world without end. Amen 


Then the priest signs himself and 35 
prays of the true God the sundry things 
he desires for himself, for the congrega- 
tion and for the whole world: he also 
shall pray for the pardon of them that 
have offended him, his enemies and them 40 
that hate him 
And then with fear and trembling 
he tastes of the body and drinks of the 
chalice saying 
In faith do I believe in the allholy 45 


Gg2 


qr 


om 
@ 


452 


The Byzantine Rite 


Trinity, in the Father, the Son and 
the Holy Ghost 

In faith do I taste of thine holy life- 
giving and saving body, o Christ my 
God Jesus, for the forgiveness of my 
sins 

In faith do I drink thy sanctifying 
and cleansing blood, o Christ my God 
Jesus, for the forgiveness of my sins 

Let thine incorruptible body be to 
me for life and thine holy blood for the 
propitiation and forgiveness of sins. 

The deacons also communicate. 


[The curtain ts withdrawn] 


15 The deacon proclaims to the congregation 
Draw near with fear and partake in holiness 


Then all who are worthy communicate 


The clerks sing 


Mother of faith, thou shrine 
20 of holy spousals, heavenly 
bridechamber 
Home of thine immortal bride- 
groom who hath adorned 
thee for ever 
25 A marvellous second heaven 
art thou FROM GLORY TO 
GLORY exalted 
Which by the laver dost re- 
generate us children radiant 
30 —s dike the light 
Thou that dost distribute this 
spotless bread and givest us 
to drink this pure blood 
Who dost lift us up to an higher 
35 Station than the angels can 
attain unto 
Come then, o children of the 
new Sion, meet our Lord in 
holiness 


[The people come one by one and 
stand in front of the bema and the 
priest communicates them from the 
chalice in which is the sacred bread 
steeped in the wine: and he says each 

hime 


The body and blood of our 
Lord and Saviour Jesus Christ 
be to thee for salvation and for 
a guide to eternal life]. 


The Liturgy of the Armenians 453 


O TASTE AND SEE howGRACIOUS 
our Lorn Is and mighty 
‘The ancient tabernacle was 
a type of you, but ye are 
of higher pattern 5 
It burst the adamantine gates: 
ye raze the gates of hell to 
their foundations 
It parted Jordan: ye cleave 
the sea of universal sin 10 
Its leader was Joshua the cap- 
tain: thine is Jesus the only 
Son of the Father 
Tus bread IS THE BODY of 
Christ, THIS CUP IS THE BLOOD 15 
OF THE NEW TESTAMENT 
The greatest of mysteries is 
revealed to us, God himself 
is manifested to us herein 
This is the same Christ the 20 
divine Word who sitteth at 
the right hand of the Father 
And wuo sacrificed here 
amongst uS TAKETH AWAY 
THE SIN OF THE WORLD 25 
He is BLESSED FOR EVER with 
the Father and the Spirit 
Now and ever for the time 
to come and world without 
end. 30 
When all have communicated the clerks sing in a loud voice 
Our Gop and our LoRD HATH APPEARED TO US 
BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD 
Then the priest makes over them the sign of the cross with the sacred gifts 
and says 35 
SAVE THY PEOPLE, 0 LORD, AND BLESS THINE INHERITANCE: 
GOVERN THEM AND LIFT THEM UP FOR EVER 


[The curtain ts drawn to again). 


454 


The Byzantine Rite 


( THANKSGIVING) 


The clerks sing 


We have been filled, o Lord, 
from thy good things, tasting 
5 of thy body and blood 

Glory be on high to thee 

who hast fed us 
Thou who continually feedest 
us, send down upon us thy 

10 __—s Spiritual blessing 

Glory be on high to thee 

who hast fed us 

The deacon proclaims 
Again in peace let us beseech 


1; the Lord 
The clerks 


Lord have mercy 


Render again in faith thanks 
unto the Lord ye who have 

zo received this divine holy 
heavenly immortal immacu- 
late and incorruptible mys- 


tery The clerks 
25 We render thanks unto 
thee, o Lord, who hast fed 
us at thine immortal table, 
distributing thy body and 
blood for the salvation of 
30 the world and for the life 
of our souls. 


35 


Meanwhile the priest prays privately 
on this wise 

We thank thee, o Father 
almighty who didst prepare for 
us the holy church for a haven 
of rest and a temple of holi- 
ness where the holy Trinity 
is glorified. Alleluia 

We thank thee, Christ o 
king, who hast bestowed upon 
us life by thy lifegiving body 
and thine holy blood. Grant 
forgiveness and great mercy. 
Alleluia 

We thank thee, 0 true Spirit, 
who hast renewed the holy 
church. Keep her spotless by 
faith in the Trinity henceforth 
and for ever. Alleluia 

The priest says privately 

We render thanks unto thee, 
o Christ our God, for that thou 
hast granted to us such a taste 
of thy good things unto holi- 
ness of life. Keep us through 
it HOLY AND WITHOUT BLAME 
by dwelling among us through 
thy divine protection. Feed 
us in the fields of thine holy 
and benevolent will, whereby 
being protected against every 
attack of the adversary we may 
be accounted worthy to hear 
thy voice alone and to follow 
thee as our only most mighty 
and true shepherd and to re- 
ceive from thee the PLACE PRE- 


The Liturgy of the Armenians 455 


PARED FOR us in the kingdom 
of heaven, o our God and our 
Lord and Saviour Jesus Christ, 
who art blessed with the Father 
and with the Holy Ghost now 5 
and ever and world without 
end. Amen 
Peace be to all 

To the unsearchable incom- 
prehensible triple personality, 
creating embracing and indi- 
visible consubstantial holy 
Trinity, is fitting glory domi- 
nion and honour now and ever 
and world without end. Amen. 15 


-_ 


°o 


(THE DESCENT FROM THE ALTAR) 


[The curtain 1s drawn back] and the priest takes the gospel and after kissing 
the altar comes down into the middle of the church 
The deacon proclaims 
Sir, give a blessing 20 


The priest aloud 

O Lord, who blessest them that bless thee and sanctifiest 
them that put their trust in thee: SAVE THY PEOPLE AND BLESS 
THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH: 
sanctify these who in LovE came to greet THE BEAUTY OF THINE 25 
HOUSE: glorify us with thy divine power and FORSAKE NOT 
THEM THAT PUT THEIR TRUST IN THEE Grant peace to the 
whole world, to the churches, to priests, to christian kings, to 
their armies and to all this people: FoR EVERY GOOD GIFT AND 
EVERY PERFECT GIFT COMETH DOWN FROM thee ABOVE, that art 30 
THE FATHER OF LIGHT: and unto thee is fitting glory dominion 
and honour now and ever and world without end. Amen 


The clerks three times 
THe Lorp’s NAME BE PRAISED FROM THIS TIME FORTH AND 
FOR EVERMORE : 33 


456 The Byzantine Rite 


The priest turns to the people and says aloud 
Thou art the fulness of the law and of the prophets, Christ, 
o God our Saviour, who didst fulfil all the dispensation com- 
manded of the Father: fill us also with thine Holy Spirit. 


5 (THE LAST GOSPEL) 
The deacon 
Orthi 
The priest 
Peace *& be to all 
10 The clerks 
And with thy spirit 
The deacon 
Hearken we in fear 

The priest 
15 The holy Gospel according to John 

The clerks 

Glory be to thee, o Lord our God 
The deacon 
Proschiimen 
20 The clerks 
God speaks 
The priest 
FROM THE FATHER OF LIGHT 
IN THE BEGINNING WAS THE WorD.. . . FULL OF GRACE AND 
25 TRUTH. S. John 2 1-14 
or from Easterday to the eve of Pentecost 
SO WHEN THEY HAD DINED.... FOLLOW ME. S. John xx? 15-19. 


The clerks 
Glory be to thee, o Lord our God. 


3° {THE DISMISSAL) 


The deacon 
Let us beseech the Lord that through his holy cross he save us 
from our sins and keep us in life by the grace of his mercy- 
Almighty Lord our God, save and have mercy 


The Liturgy of the Armenians 457 


The priest 
Keep us in peace, o Christ our God, under the protection of 
thine holy and venerable cross: save us from enemies visible 
and invisible and account us worthy to glorify thee with thanks- 
giving with the Father and the Holy Ghost now and ever and 5§ 
world without end Amen 


The deacon 
I WILL ALWAY GIVE THANKS UNTO THE LorD > 
HIS PRAISE SHALL EVER BE IN MY MOUTH 
The priest making the sign of the cross over the people says aloud 10 
Be ye blessed with the grace of the Holy Ghost 
Go IN PEACE and THE LORD BE WITH YOU ALL. Amen. 


(THE EULOGIA) 


The clerks say 


My SOUL SHALL MAKE HER BOAST IN THE LORD 15 
THE HUMBLE SHALL HEAR THEREOF AND BE GLAD 


and the rest of Psalm xxxtv 
Glory be. Now and ever. 
and while the clerks sing the psalm the Neschkar ss distributed. 
Then he turns to the east and bows three times before the holy table and says 20 
Lord Jesus, o God, have mercy upon me. 


Then going into the vestry he takes off his vestments and he comes before the 
altar and bows again three times and goes in peace. 


APPENDICES 


> 


‘onc 


tx Tra Wh oO 


= 


ZOWO 2 


APPENDICES 


. The Liturgical forms of the Sahidic Ecclesiastical Canons, 


p. 461. 


. The Liturgy of Palestine in the fourth century, p. 464. 


The Liturgy of Antioch from the writings of S. Chrysostom, 
Pp. 470. 


. The Liturgy of Syria from the fifth to the eighth century, 


p. 481. 


. The Liturgy of the Dionysian writings, p. 487. 
. The Epistle of James of Edessa to Thomas the presbyter, 


P- 490. 
The Praesanctified Liturgy of S. James, p. 494. 


. Diptychs of Jerusalem, p. 501. 


The Liturgy from the writings of the Egyptian fathers, 
p- 504. 

The Egyptian Liturgy of the Arabic Didaskalia, p. 510. 

Fragment of an Anaphora of the Persian rite, p. 511. 


. The Liturgy of Asia from the Canons of Laodicea, p. 518. 
. The Liturgy from the writers of the Pontic Exarchate 


p- 521. 
The Byzantine Liturgy before the seventh century, p. 527. 
The Byzantine Liturgy of the seventh century, p. 534. 


. The development of the Byzantine Prothesis, p. 539. 


A Byzantine Diptych, p. 552. 


APPENDIX A 


THE LITURGICAL FORMS OF THE SAHIDIC 
ECCLESIASTICAL CANONS 


P. A. de Lagarde Aegyptiaca 


1. Cap. 64q. Mass at the consecration of a bishop (pp. 274-277). 5 


Let one among the bishops place the sacrifice on the hands of him that shall have 
been consecrated and let the bishops also seat him on the throne that appertains 
to him. 
And when they have greeted him with the greeting in the Lord 
let them read in the holy Gospels. 10 
And when they have finished reading the Gospel let the bishop who has 
been consecrated greet all the church saying 
The grace of our Lord Jesus Christ and the love of God the Father and the 
fellowship of the Holy Ghost be with you all 
and let them all answer 
And with thy spirit 
and when they have finished saying this let him also speak to the people words 
of exhortation. 
And when he has finished instructing let the deacon ascend on a high place 
and proclaim 20 
Let no unbeliever remain here. 
And so when the bishop has finished all the prayers which st is meet that he 
make as well for the sick as for the rest 
let the deacon say to them all 
Greet one another with an holy kiss ; 25 
and let the clergy greet the bishop and the laymen greet one another and the 
women also greet the women. 

Let the little children stand near the bema and let a deacon also stand over them 
that they wanton not one with another: let deacons also go to watch the men and 
the women that there be no disturbance amongst them and that none make signs to 30 
another or whisper or sleep: let a subdeacon stand at the men's door and a deacon 


15 


464 Appendix A 


and honey]*. This ts the flesh of Christ which he gave unto us that they thal 
believe on him might be nourished therefrom like babes to cast out bitterness of 
heart through the sweetness of the word. So of all these things shall the bishop 
discourse to them that receive baptism. 
5 And when the bishop has now broken the bread let him give a fragment 
to every one of them saying 
This is the bread of heaven, the body of Christ Jesus 
let him also that receives say 
Amen 
10 and sf there be not there a presbyter besides let the deacons take the chalice and stand 
in fair order and give them the blood of Christ Jesus our Lord and the milk and 
the honey: and let him that giveth the chalice say 
This is the blood of Jesus Christ our Lord 
let him also that receives again answer 
15 Amen. 


* In the bracketed passage Lagarde uses Tattam's ‘memphitic’ to supply 
a lacuna in the sahidic. 


APPENDIX B 
THE LITURGY OF PALESTINE IN THE FOURTH 


20 CENTURY 
S. Cyril of Jerusalem Catecheses 
H XYNASIZ! 
«MASS OF THE CATECHUMENS) 
Ta ’Avayveopara 2, 
25 ‘H Mpogopuia *. 


(MASS OF THE FAITHFUL) 


(THE LAVATORY) 
30 ‘O Brdxovos viipacbar SlSwor rh lepet nal rots KuxAodor 1d Cvcracripiov 
700 Geod mpeoPurépois §. 
(THE KISS OF PEACE) 
Etra Bog 3 Stdxovos 
"ANAnAous amoAadBere 


The Liturgy of Palestine 465 


wal 
"AAANAOyC dowalopeba *, 


CANAPHORA) 
(THE THANKSGIVING) 


Mera rotro Bod & lepets 
"ANw® Tac kapAiac 
elra daroxplvecbe 
"Eyomen tipdc TON Kypion 
elra 5 lepeds Aéya 
Eyyapictucwmen TQ Kypip 
elra Aéiyere 


"AZION Kai AIKAION” 


Mera ravra penpovevopey oypanoy Kal ric kal GaddccHC, HAloy Kai CEAHNHC, 
ACTPWN, TACHC KTicewc AoytKys Te Kal GAdyou, Gpatiic Te Kal AOpsToy, arrEeAWN 
APYATPEAWN AYNAMEWN KYPIOTHTWN APY@N EZOYCIQN BPONWN Tey YEPOYBIM TON 
MOAyTIpOcanwn, Suvdpes A€yovres rd rou AaBiS Meyaduvare roy Kupiov ory dpol 
pynpovevopey Kai TON Cepadim & ey IIvevpars dyip éOedoaro "Hoaias rapeornxéra 
KukAm rov Opdvov tod Oeod nal Taic MEN AyCi mTépyZ! KaTAKAAYTITONTA TO 
TPOCWTION Taic AE Ayci TOYC TOAAC Kai Talc AyCi merdpeva Kai AETONTA 

*Artoc artoc arioc Kypioc caBawe 

dca rovro yap thy wapadobeicay npiv ex ray cepapipz GEodOrian raurny Aێyopuey 
Cras Kowwovol ris bpypdias rais trepxocpios yevopeba orpariais ® 

[Syras yap ebyapioreiy ddeiAopuev Gre avakiouvs dyras nuas éxddecer els rhv 
TAtKauTny xadpty, Gre €xOpovs Svras nuas xarndAafer, Gre mvevparos viobecias 
Karntiwoey ... evxaptorouvres yap jpeis agtow motovper mpaypa Kal Sixatoy, 
atros 8¢ ov Sixatoy GAX’ tmép ro dixatoy rody nuas einpyérnoe Kal ryLKov- 
roy néiwgey aynbev® . . . « » « « 6 AA NOMOY Kal TIPOSHTAN els 
Xptordy maidarwricac?®, 2 1 6 ee 8 we) o EN TH NYKTI A TapeAtAOTO 
0 KYPIOC HM@N Iucoyc Xpictoc AaBON APTON—ETII TON AYPANTWN AaYTOY YEIPON 
—kal €yyapictHcac €kAace cat EAWKE TOIC EayTOY MAOHTAIC Adyww AdBeTe 
arete’ TOYTO MOY ECTI TO C@md. Kal AABON TO MOTHPION Kal eyyapiCcTHcac 
cite AdBere miete’ TOYTO MOY ECT! TO AiMA—TO YTIEP TIOAAGN EkyYNOMENON €IC 
APECIN AMAPTICON 2], 

(THE INVOCATION > 

Eira dytdoayres davrovs 8: rev mvevpaTixay rovray Upvev mapaxadovpey 
TON GtAdvOpwroy Gedn 16 Arion TIneyma—TO EN NOMG Kal TIPOPHTaIC, wradaeg 
Te Kai KAINA AlABHKH AAAHCAN, TO ETti TON KYPION "IHCOYN XPICTON EN Efdel TrEpI- 
CTEPAC KATEABON, TO EN TH TIENTHKOCTH xareAOoy Eni Toyc atocTdAoyc én Eide! 


320 


30 


85 


TYPINWN FAWCCMN évravéa ev ty ‘lepovgaAny dv Ty aywrépa Tray arogréAwy 40 


Hh 


466 A phendix B 


éxxAnoig—éZamocreiAal Emi TA TIPOKEIMENA INA TIOIHCH TON MEN APTON CapMA 
Xpictoy, rév 8€ otvoy aima Xpicroy ™%. 


{THE INTERCESSION ) 
Eira pera ro drapricOnvat. ry mvevparixny bvoiav, ry avaipaxroy Aarpeiay, 
5 émi ris Ovotas éxeivns rou Dacpov swapaxadodpey row Gedy YEP Kowns TWN 
EKKAHCION €IPHNHC, Umép THs TOU KOCMOY EyCTAaBElac, Umép BactAEWwn, veep 
OTparwray kat cuppdyery, Unep rev dv dodercias, imép THY KATATIONOYMENWN 
kal dmafarAas tmép TANTWN BOHOEIAC AECOMENWN SedueOa rrayTes Hpeis Kai 
TAYTHN TIPOCEPOMEN THN @yCiaN’ era MNHMONEYOMEN Kal T&y mpoxexotpnperor 
10 mp&roy TATPIAPYON MPOPHTWN AMOCTOAWN MAPTYPWN Oras 6 Oeds rais Eyyaic 
aYTO@N Kai MpecBelaic mpoodeenrar nuay ryy Senor" eira nal imep rey mpoKeKot- 
pnpéveoy arian TaTEPWN Kal émoxéroy cai mayrey dthds Tray é€y Hui» mpo- 
xexotpnpevon '®, 
(THE LORD'S PRAYER) 
15 Elta perd tatra tiv edi Aéyopev exelvny fv 5 cwrip wapiSexe Tois olsxelois 
atrod paéyrtais 
pera KaOapac auverdnoews TatTepa emeypapdpuevot roy OEon Kai A€ronrec 
Tharep AMON «2... 2.060 Kal MH EICENECKHC mac ec meipacmOn Kypre AAAA 
PYcal HMAC AIO TOY TONHPOY 
20 elta perd tAtpwow rijs edyfs Aéyas 
"Aman "4, 
(THE ELEVATION) 
Mera raita Aéya. & lepevs 
Ta aria Toic arioic 
35 elra ipeis Adyere 
Eic 4rioc, efc kyptoc *Incoyc Xpictoc’®. 


(THE COMMUNION ) 
Merd raGra dxovere rod WdAAovros NMpoctdvy otv—apdés td Gyvov tov 
pera péAous Oclou mpotperropivou tpds  Oeod Gvcrtacripiov—pi rerapévois rois 
30 els Tv Kowwviav Tov dyiwy puorplwy tav xepdv Kaprois wpogépxou pydé 


cal Aéyovros Stippypévors rots SaxrvAots aAAd viv 
Feycacée Kai TAere St: ypucroc 6 —Sptorrepdv Opdvov warhoas TH befig os 
Kypioc 36, peAAotvon Bandra troSéxecOar «at 
KotAavas tiv taAdpnv Séxov rd oispa 
35 rod Xpiorod émAtywv 76 
” AMHN 


per’ dodadcias otv dyidcas tous 86- 

OaApous TH érragy Tod dylov ouparos 

peroAduBave mpocixov pr mapano- 
40 Aéoyps Te &e TovTOU avrod 


Lhe Liturgy of Palestine 467 


eira mpogipyxov Kal 1G xotnple tod 
aiparos pi dvarelvav rds xeipas dAAd 
KuTTov Kal tpéng mpooxuvicens Kai 
ocBacpartos iywy 76 
"AmHN 5 
dyvdfou nal dx trod aiparos peradap- 
Bavev Xpiorod: in Se nal ris vori8os 
évovaoys Tois xe(Aeot wou xepoiv érade- 
pevos kal dp0aApous Kal pérwrov Kal 
aa ond dylafe aicOnripia’’, 0 


( THANKSGIVING) 
Eira dvapelvas rij edxiv etxaplora 76 Och 1G Katrafuscartl oe tav 
aMAixouTev prorplay |. 


The Catecheses of S. Cyril were delivered in Jerusalem in 348 (ed. Reischl, 
Munich 1848, p. cxli). The Peregrinatio S. Silviae, an account of her pilgrimage 
in the east by a lady of Aquitaine in about 385, in which she describes the 
offices and ceremonies of Jerusalem (Gamurrini S. St/uiae aguitan. peregrinatio 
ad loca sancta Roma 1888: Bernard The pilgrimage of S. Silvia of Aquitania to 
the holy places { Palest. Pilg. Text Soc. 16] Lond. 1891), has an account (pp. 72:sq.) 
of the process of initiation to which the Catecheses belong and to many details 20 
of which they allude. The pari(upevo: having given in their names (Procat. 1, 4, 
13: ili. 2), their instruction in the faith preparatory to baptism (Procat., i-xviii : 
for their scope sce xviii. 32) began forty days before Easter (Procat.4: i. 5) and 
was continucd at intervals till the week before Palm Sunday (iv. 3: xviii. 32). 
In holy week they made the redditio symboli one by one to the bishop (not 
mentioned in Cyr.), and there was a further preliminary instruction on the 
details of the baptismal rite immediately before Easter (xviii. 32: this instruction 
is not found among the Catccheses nor mentioned in Silvia}. The coimnpetents 
were baptized and received their first communion on Easter night (Procat. 15: 
xix. 1, Xviii. 32), and the five Mystagogic Catecheses (numbered here xix xxiii), 30 
being instructions on the doctrine and rites of baptism (xix sq.), confirmation 
(xx) and the eucharist (xxii sq.), were delivered on successive days from monday 
to friday in Easter week (xx. 1: xviii. 33, according to which there must have 
been a sixth, which is not extant: Silvia describes the instructions as covering 
the whole octave). All the Catecheses were delivered within the precincts of 35 
Constantine’s buildings at the Holy Sepulchre ‘xiv. 14), Procat. and i-xviii in the 
basilica (Ss/v. 72 in ecclesia mayore : 58 quae in Golgotha est: cp. Cat. i. 1: iv. 
10, 14: X.19: xiv 6), and xix-xxiii at the Anastasis (xviii. 33) i.e. at the Holy 
Sepulchre itself (S#/v. 73 stat episcopus incumbens in cancello interiore qui est 
in spelunca Anastasis. Cp. Duchesne Origines die culte chretien Paris 1889, p. 470). 40 
Silvia does not describe the liturgy (‘missa’ means ‘dismissal’ and perhaps 
in no case means ‘mass’ simply: the translation in the P. P. T. S. ed. is not 
to be relied on in this respect). S. Jerome, who is quoted below for a few 
points, lived at Bethlehem from 386 to 420. 

1 Zuvafis i. 6, iv. 25, xX. 14. Xiv. 26, Xviii. 33, xxiii. 1. The orders mentioned, 45 
besides the lay faithful, are the *xartnyoupevos ( Procat, 6: i. 4, v. 1), the puri(opevos 
(Procat, 1, 12: cp. 15, vi. 29), the religious (iv. 24 tay purvalévrow cal Ta wapOévow 
Tdyya, Vi 35, xii. 34) and the clergy (Procat. 4 xavovixwy wapovoia, including 
Yarpqdoi xiii 26: cp. 6 YadAoyw xxiii. 20'. Their orderly distribution (cp. p. 13. 16: 

28 sq. above) is alluded to in Procat. 4 BAéwas pot 1d cepydy TovrTo Ths dxeAnolas 50 


Hh 2 


5 


w 


5 


468 Appendix B 


xaTdornpa ; Oewpe’s por Td{w Kal morhyny, ypapay dyayvacw, cavyor.kiwy mapovciay, 
&:BacKxaAlas dxoAovbiay; cp. vi. 35. 
* Tpagpaw dydyaors Procat. 4, cp. 6: 1a dvayvdoyara iv. 1, xiv.24. The number 
of the lections is undefined. The Gospel is particularized in vi. 29 1d per yap 
5 dxotoa rod ebayyeAiou wacw épiera. S. Jerome writing at Bethlehem in 406 
mentions the Gospel lights as universal in the east: c. Vigslant. 8 (ii. 394 D) per 
totas orientis ecclesias quando legendum est evangelium accenduntur luminaria 
iam sole rutilante, non utique ad fugandas tenebras sed ad signum laetitiae 
demonstrandum. In Silvia at the sunday vigil incense is lighted before the 
10 Gospel : thimiataria inferuntur intro spelunca Anastasis ut tota basilica Anastasis 
repleatur odoribus : et tunc ubi stat episcopus intro cancellos prendet evangelium 
et accedet ad hostium et leget resurrectionem domnus episcopus ipse (p.57). Per- 
haps it was the same at the liturgical Gospel. Where Syriac was the vernacular 
the lections were ‘ interpreted,’ e.g. at Scythopolis, Passio S. Procopit ap. Ruinart 
15 Acta sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in 
legendi officio, alterum in syri interpretatione, etc.: cp. Sv. 73 sq. quoniam in 
ea provincia pars populi et grece et siriste novit, pars etiam alia per se grece, 
aliqua etiam pars tantum siriste, itaque quoniam episcopus licet siriste noverit 
tamen semper grece loquitur et nunquam siriste, itaque ergo stat semper 
20 presbyter qui episcopo grece dicente siriste interpretatur ut omnes audiant quae 
exponuntur: lectiones etiam quaecunque in ecclesia leguntur quia necesse est 
grece legi semper stat qui siriste interpretatur propter populum ut semper 
discant. sane quicumque hic latini sunt id est qui nec siriste nec grece 
noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et 
25 sorores greci latini qui latine exponunt iis. Cp. S. Epiph. de Fide ax. The 
lectionary is alluded to in xiv. 24 Tp yes }uépe xaTa Ti» eupiaxiy Kar’ olxovopiay 
ris Oeias xapiros ly Tp ovvdte THs TwV dvayvwoparow deodovdias Ta wept rhs els 
ovpavots dyddou Tov owrijpos hyav wepiexovons. There is no allusion to psalms 
among the lections: but YaAuqdol and psalmody are mentioned xiii. 26: cp. 
30 Silv. 59 dum predicant vel legent singulas lectiones vel dicunt ymnos omnia 
tamen apta ipsi diei. 

3 Procat 4 dvdyvwots ypapay . . &i8acxaXrias dxodovbia: iv. 1 4 txxAngia vouOere: : 
Procat. 11 at ocuvpOeas mpocomdAia as distinguished from 7a sapéyra &:3acKadcia 
(iv. 1), the special instructions addressed to the gwri(dpevor. The form of the 

35 sermon with its text and its final doxology is illustrated by the catecheses: the 
hom, in Paralyticum has no text. Several sermons, Sv. 58 hic consuetudo sic 
est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos 
omnes episcopus predicat: quae predicationes propterea semper dominicis 
diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For 

4° applause see Silv. 73. 

‘ The distinction of ssissae is implied in the disaiplina arcans which is often 
alluded to (Proca¢. 12: vi. 29), and in the fact that S. Cyril in xxiii expounds 
only the mass of the faithful, that is, what is new to the neophytes. But there 
is no explicit allusion to the prayers for the catechumens etc. (but the end of 

45 the Procai, may contain reminiscences), the dismissals or the prayers of the 
faithful. At the offices there were prayers and blessings of the catechumens 
and the faithful. Ss/v. 56 (at vespers) ad ubi perducti fuerint (sc. ymni vel 
antiphonae) iuxta consuctudinem, lebat se episcopus et stat ante cancellum, id 
est ante speluncam, et unus ex diaconibus facit commemorationem singulorum 

5° sicut solet esse consuetudo. et diacono dicente singulorum nomina semper 
pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos Miserere 
Domine, quorum voces infinitae sunt. et at ubi diaconus perdixerit omnia quae 
dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant 
omnes tam fideles quam et cathecumini simul : item mittet vocem diaconus ut 

55 unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus 
stans benedictionem super cathecuminos: item fit oratio et denuo mittet diaeonus 
vocem et commonet ut unusquisque stans fidelium inclinet capita sua: item 


The Liturgy of Palestine 469 


benedicet fideles episcopus. No doubt the form was the same in the liturgy. 
Cp. pp. 9-12, 38-40 above. 

5 xxiii. 2. P. 82. Ps. xxvi. 6 is quoted as an illustration, not as a formula, 
The words ov82 ydp AJuwoy cdparos gxovres ri dpyxiw elopeiuer eis Thy txxAnciay 
may allude to the use of the cantharus at which the people washed before 5 
entering the basilica: cp. Euseb. H. E. x. 4 (of the basilica at Tyre) lepayv 3° 
évyratéa (in the atrium) xa@apolwy érides ovpBodra xphyas dytixpus els spdcwwoy 
émioxeva(ay Tov vew woAAM TH yxevpaT: Tov vdyaros Tois weptBdrAaw lepaw dul ra 
dow mpotovar ri dudppufw sapexopuévas. 

* xxiii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation 30 
of S. Matt. v. 23 sq. and the order of Ap. const., p. 13 above, suggest that it 
followed the kiss of peace. 

7 xxiii. 4,5. P. 50, 85. 

® xxiii. 6: cp. ix. 16. P. 50, 85 sq. 

® xxiii. 5, the exposition of ebyapaorjzowper TH Kuply etc. From n.8 S. Cyril 15 
passes at once to ¢ira dy:acavres eri below n. 12, omitting all explicit reference 
to what intervenes between the Sanetus and the words of Invocation : but he is 
only expounding the salient points of the rite and for the purposes of his 
exposition the whole passage between the Sanctus and the Intercession would 
be a single paragraph with the form of Invocation for its essential point. The 20 
inserted passages (g-11) may be assumed to represent the contents of the 
paragraph. 

0 iv. 33. P. 51. 16: 86. 30. 

1! xxii. 1,7. P.51, 86. The Institution is not mentioned as recited here: but 
for S. Cyril it does not belong to the ‘form’ of consecration (xix. 7, xxi. 3, 25 
xxiii. 7) and he has already given lecture xxii to the exposition of it. Notice 
the form rovré pov tore compared with p. 52. 2, 13; and AaBere siere compared 
with p. 87. 14, and Euseb. Dem. ev. viii. 1 (p. 380 ¢.) oD wapadéSaxey abrds 
Tos éavrov pabnrais elray AdBere niere* rovrd pov tort 7d alpa 1d iwtp bya 
éxxuvdpevoy els dpecty duapriaw’ rovro woueire els riy éphy dvapynow. Cp. p. 177.23: 30 
232. 29. The reference to the hands is from xx. 5 Xpords t3éfaro és raw 
dxpayraw abrov xe piv wal wodayv ffious. Cp. p. 51.27: 87. 2. 

'? xxiii. 7; the addition rd éy véum xrA from iv. 16, xvi 4. P. 53, 88. The 
‘upper church of the apostles’ is the Coenaculum on Zion, the oldest church in 
Jerusalem (S. Epiph. wept pérpow 14), the church ef Zion or S. Mary of the 35 
crusaders, the present Neby Dédd. 

13 xxiii. 8,9. P. 54-58, 89-96. Tais evyxais avrow wai wpecBeias, p. 35.14: 48. 12: 
cp. 57.9 sqq. Euseb. Vit. Const. iv. 45 Ovoias dvaipos wal prvorixais lepoupylas 
70 Oetov iAacKuvro, Umep Tis xovhs ecipnyns, bwtp rhs txxAnoias Tov Geov avrov Te 
Baoiréws, intp rov rocovtaw alriov waiday 1’ adrov Geogiray Ixernpious evxds TH 40 
Ged mpocavapiépovres. S. Epiph. Haer. lxxv. 7 (i. 911 B) dwéep Steal wovovpeba 7ihv 
pyquny wal irép duaprwdady> brép py dyaptwray twtp trAdovs Geod Sedpevor, dwep 
52 dexaiow nai warépow nal watpiapyav, mpopnrayv Kai dwoordAaw Kal evayyeAcoTay 
wal paprupaw nat dpodoyntay, tmoxdrwv re al dvaxwpntav Kai waytds TOU TaypaToS 
tva rov Kxupiow "Incow Xpordv apopiowpev dad THs Trav dyOpwmev tatews. The 45 
conclusion of the intercession in S. James, adros ydp tori 6 pdvos dvapdaprynros 
(p. 57. 30: cp. 51. 23), is alluded to by S. Jerome c¢. Pelag. ii. 23 ‘ii. 757 B) ipse 
solus hanc non ingreditur civitatem quam acdificavit Cain in nomine filii sui 
Enoch, quae gmnia sacerdotum quotidie ora concelebrant 0 MONOC ANAMAPTHTOC, 
quod in lingua nostra dicitur gui solus est sine peccato. S, Cyril uses els pévos 50 
dvapdpryros ii. 10, dvap. dy iii, 11, 6 dvap, xiii. 23. 

M4 xxili, 11-18. P. 59. a9: 100. S. Jer. c. Pelag. iii. 15 (ii. 786.4) sic docuit 
apostolos suos ut quotidie in corporis illius sacramento credentes AUDEANT 
LOQUI PATER NOSTER etc. Notice avpe after wepacpoy : cp. p.60.9. S. Jer. 
in Esech, xlviti. 16 (v. 609 A) quotidie in oratione dicentes NE 1npUCAS Nos IN 55 
TENTATIONEM QUAM FERRE NON FossumUS: 1” Matt. xxvt. 41 (vii. 220 B) in 
oratione dominica dicimus Ne 1npucas... Possumus. Cp, p. 100. 12, which 


470 Appendix C 


also represents the reading of the greek in codd. Messan., Vat., Barber., Pans 
476 (8» bweveyxeiv ob duvdpeda : cp. 1 Cor. x. 13: Swainson Gk. Lett. pp. 306 sq.). 
But the addition is found in other Latin fathers (S. Hil. tract. in Ps. cxvse.i 15 
[a50 c]: Chromat. fract. in Matt. xiv. 7 [Migne P. L. xx. 362 B}]: [Ambr. } de Sac. 
5 V. 29 li. 380 B] = [ Aug. | Servs. 1xxxiv. 4 |v. app. 153 D]) and may not be derived 

by Jer. from the Palestinian liturgy. Cp. Chase Zhe Lords Prayer in the Early 
Church Camb. 1891, pp. 66 sqq. 

xxiii, 19. P. 62, ror. 

1 xxiii. 0. P. 63. 35: cp. 25. 14. S. Jer. s« Esat. v. 20 (iv. 82 D) quotidie 

10 coelesti pane saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EST Dominus. 

xxiii, a1, aa. xviii. 3a. P. 64, 104. Cp. below p. 484. 10. 

'* xxiii. 22. P. 65, 104. In Ssivia the faithful are blessed one by one by the 
bishop at the end of the offices: 56 et sic exiens [episcopus] de cancellos, 
similiter ei ad manum acceditur. Cp. 57. 


15 APPENDIX C 


THE LITURGY OF ANTIOCH FROM THE 


WRITINGS OF S. CHRYSOSTOM 
H XYNA=IZ 
(MASS OF THE CATECHUMENS) 
20 {THE LECTIONS AND THE SERMON) 
‘O lepets dvaBalvav emt rdv Opévov 


EipHnn tpi» 


& Aaos 
Kai t@ tneymatt coy |, 
25 ‘0 dvaywooxwv tév Mpodiryv 


Tude Aéyer Kiptos { . . . . « « ~ 4B 
‘O dvayiwhoKev tdv ‘Anéboro\ov 
{ Ewehavy  xdpis rov Oeod . . . . . Tit. ii. 11 sqq.}?. 
[O PdAAwv WorrAQa Kal mdvres trmxotor 7) 
3° Td EvayyéArov 
(5. Matt. iii?}*. 
O dprrtav 
Eipnyn racw 
5 Aads 
35 Kai r@ mvevpart cou 
& dmArdv 
{Udvres tpeis ev evOumia rnucpoy . . . . . xdpere kai GidravOpenia rou 
kupiou nav ‘Incot Xpiorod ped of rq Marpi dua r@ dyig Uveipars » Sdta Kat 
TO Kpuros Kal  mpogxuynas viv kal dei Kal eis rovs alavas tov aldywr. duny}®, 


The Liturgy of Antioch 471 


(THE DISMISSALS) 
Ot xarnxotpevor xdpar xeivrar cat & &dxovos Aéya 


‘Yrép ray Katnyoupevey éxrevas SenOapev 
5 Aadbs 
Kupie éAenoov 
Srapev xaras’ Senboper 
"Iva 6 ravredcnpwv cat olxrippor Oeds draxovon trav Senoewy alraoy 
"Iva Stavoign ra dra trav xapdioy abr&y Kai xarnynoyn avtovs trav Adyoy ris 
adnbecias 
"Iva xataoreipn tov ddBov avrov é€y atrois cai BeBatdoy THY niorw avrov év 
rais Stavoiats avrapy 
“Iva dnoxa\uWy avtovs ro evayyéAtoy rhs dixatoourns 
“Iva avtois 8 vovv évbeov, cwPpdva Aoysopdy Kal évdperoy rroXtreiay, diarrayrds 
rd avrov yoeiv, TA avTov Ppovery, TA avrov pederay, vy yduq@ avToU Kara- 
yiverOat Hpépas xal vurrdés, ras évrodas avrov pynpovevey, ra dixatmpara 
avrov dvAdooew 
"Ent éxrevéotepoy Umép avray mapaka\écwpey 
"Iva é€é\nrat abrovs and nayrés rovnpod Kat adrémov mpdypatos, ard mavyrés 
duaprnparos dia8oXsxov cai maons meptoTdcews Tov avriKepévou 
"Iva xarafiwon avrovs év Katpq evOérp rns Tou AouTpod maXAcyyevecias, ris 
adécews ray duapriay, rov évuparos ris apOapaias 
"Iva ebdoynan ras eladdous abray xai ras é£ddous, rdvra roy Biov avray, rovs 
oixous avta@y Kal ras olkxerias, ra réxva avray iva avfnoas ebdoynoy Kai cis 
pérpoy HAtkias ayayav cohion 
"Iva xarevOuvy avtois mavra ra mpoxelueva mpds 1d ouppépoy 
"EyeiperOe 
Tov adyyedoy ris elpnyns airncare of Karnxoupevos 
Elpnyxa tpiv wavra rd mpoxeipeva 
Elpnucany rv mapovoay jpépay cai wacas Tas nuepas THs (wns tpav airnogobe 
Xptoriava typo ra TeAn . 
Td xaddv xai rd cupéepor 
‘Eavrots ro (avre Oe xal rd Xpior@ airov mapaberGe 
KAivare ras xedadds 
& ltepevs 
Elpnyn macww 
5 Aads 
Kal rq mvevpart cov 
ovre THS evAcylas dpxeras 


émBoSow Graves 16 
"Apny’ 


10 


5 


25 


30 


35 


40 


472 Appendix C 


“O Evéxovos 
"Ymép rev évepyoupdvay (exrevas Sendepcv) 
& Aads 
5 Kupre €Aénooy 


KAivare ras xedadds 
& lepevs 
Elpryn raow 
10 & Andés 
Kal rq mvevpars cov 
otrw ris etAoylas dpxera” 
‘O bdxovos 
15 ‘Yrép raw dv peravoia (éxrevas Senbaper) 
5 Aaés 
Kupte éAénoop 
5 lepevs 
20 . Elpryn macw 
& Aads 
Kal rp myevpare cov 
ovrw Tis evAoyias dpxerar® 
25 & S&dxovos 
“Ooor év peravoig aréAOere rravres"®, 


Al @vpat xAclovrar ". 


(MASS OF THE FAITHFUL) 


(THE PRAYERS) 
30 Mavres dpolws én’ é5dgous Ketvrar '? 
3 Btdxovos 
AenOapey vmép ris olkovpeyns daaons 
& Aads kat td radia 
Kupte éAdnooy 

35 ‘Yep rns éexxAnoias rhs pexpt mepdroy rhs yas éxrerapévys 

‘Ynép émoxdénwy dndvrev, imép mpecBurépwv kal ris ayriAnews nal tva 

dpOorouy roy Adyow ris aAnbeias 


The Liturgy of Antioch 473 


"Ynép Baci\éay xal rey Kparovrrery 

‘Ynép rev évravOa xal ray drayrayxov 

‘Yrép ray év vcaos, €y peraddols, €v oxAnpais Bovdciats 

"Yrép rev évepyoupévov 

"‘Ymep yys xat Oaddoons 5 


"Yip aépov!® 
qwavres Spolws dvordpeia " 
5 Sdxovos 
Toy arreAon ris eipryns aitHC@meda 
Td mpoxeipeva mdvra elpnmxd airnodpeba 10 
5 lepets 
Elpnyn raow 
& Aadbs 
Kal rq mvevpars cov 
otra ris etAcylas dpxerar "* 35 
(THE KISS OF PEACE) 
"Aowdfovrar dAAfAous pédAovros tod Sépou mpoodépec Oar "*. 


(THE OFFERTORY) 
‘O S:dxovos 20 
"AmeAOere OF MH AYNAMENO! ACHOHNal 
"Enipinwekete AAAnAoyc 
"Op6oi cra@men Kadarc 18 


{ ANAPHORA) 35 
(THE THANKSGIVING) 
“O lepevs 
"H ydpic toy kypioy nc» 'Inood Xptorov kai 4 ArdmH TOY Oeou Kai TMatpdc 
kat H KOIN@NiA TOY AflOy TIN€yMaTOC €IH META TIANTOON YM@N 
& Aads émpOéyyerar 30 
Kai mera TOY mNeymatoc coy!” 
3 lepevs 
ANw CY@MEN OY TON NOYN Kai TAC KapAiac 
5 Aaéds 
Eyomen mipdc ton Kypion 35 
5 lepevs 
Eyyapictucwmen tH Kypip 


474 Appendix C 


5 Aaés 


"“AZION Kai AiKAaION 


vére Apyerar & lepevs ris edxaprorias ' 
Evyaptoriay 8¢ Gray eirw mdvra avantucow roy Tis evepyecias rou Geow 
5 Onoavpdv cai rev peydrwy éxeivory avapspynoxo Swope@y’ xa yap Kai nyeis 
énshéyovres rp rrornpiw [ris evAoyias] ras dpdrous evepyecias rou Oeov cai 
Sowy arodeXauxapey OUT@S a’Td mpocdyouey Kai Kotv@voupey evyaptarourres 
Ore rns mAayns annddAafe rd Tray avOpmmey yevos, Gre pdxpay Gyras ¢yyis 
énoingey, Ore Aida pt) Cxovras Kai abéous dy rp xdopyp adeAdhors avrov 

Io Kareoxevace Kal ouvyKxAnpoydpous' Umép rouvrwy Kai ray roovTey dwdyrer 
€vxapiorovvres ovTw mpdoiper?” 

"Evyonooy pera rivwy €ornxas kara roy Katpoy Toy pvoTnpiey, perd Ter 
XepovBiz, pera ray cepadip ... was ov Buynoy ov per’ dxeivwy A€yew 
“Arioc arioc arioc @ 
15 TAHPHC © OypaNoc Kai HW fA THC AdzHC ayroy ™ 
‘H mporgopa f airy dorw..ijy 6 Xpords rows padnrais edaxe xat Hy viv oi 
lepeis rovouvrat ... Gowep yap ra pnpara arep 6 Oeds epOey~aro ta avra ore 
Grep 6 lepeds xai viv A€yer OVT@ | Mporpopa H avry dors ™, 
(THE INVOCATION) 

30 “Eornxe mpo ris rpameé{ns 6 lepevs ras xeipas avareivwy cis roy OUpayoy Kaha 
ro Iveta rd “Aytov rov mapayerécbat nal ayacbat ray mpoxerpéevor—iva 7 
xXdpis émimecotoa rp Bucia 80’ éxeivns ras drrdvrwy advan Wuxas cai apyupiou 
Aapmporepas arrodeiEn merupwpevou * 


movet oraupov drt rd mpoxelpeva ™. 


25 (THE INTERCESSION ) 


TO Kowwdy tis oixoupevns Kxetrat xaBapovow da rovro Oappovyres Urep ris 
Olxoupérys SeducOa rére—imep trys KaOoXtxns éxxAnoias THs ard Teparwy eas 
mepdtav ths olxoupevns—mpocece [6 lepers] ro Gep Sedpevos rovs drrayrayou 
rrodepous oBecOnvat, AvOjvat ras tapaxads’ elpnyny, evernpiuy, Mdvrwy TOY éxdoTe 

3° Kak@y émixepevov cat idig cat Snuooia raxeiay airay amaddayny™. Myrpny 
rmovoupeba tay amedOdvrov emi trav Oeiwv pvornpioy nai imép altar mpdoiper 
Sedpuevor Tov duvod rov Keipévou Tou AaBovros Thy duapriay Tov Kéopov * 
€IC TOYC AIMNAC TWN AIWNON 
35 & Aaéds 
Amin #7. 


{THE LORD'S PRAYER) 
“O lepets wal 5 Aads 


Tlarep man O EN TOIC OYpaNoic xrd *, 


The Liturgy of Antioch 475 


(THE MANUAL ACTS) 


*O S&idKoves napeoras TH Ovcractyplep “O lepevs xAG tov dprov ™, 
Bog 


AenOapey mavres cow 

e e e e e e e e e 5 
‘Yrtp navroy trav dv Xprore Kexotpn- 

Hévov kai Tov Tas pyeias Umép aitay 


9 o 
ércreXovyrey 
29 


"Av&xerar Ta Gpdibupa Kai dxdiperar f Ovola” 10 
5 lepevs 
TA aria toic ariorc © 


(THE COMMUNION) 
Ol Padrrar adpdv ppd’ Ol morol mpocipyovra: wal of Scaxov- 15 
"Yviwow oe b Beds pov 6d Bacrrevs ovpevor Sravinover rd Sapa”. 
prov 
troddAa & Aads nad’ fxacrov orixov 
Oi dfOadpoi mavres els oé €Amifovar 
kat ov 8idns rnyv rpopny avtay éy 
evxatpia *2, 


20 


(THANKSGIVING) 
‘H foxdry Etxaprorla *, 


(THE DISMISSAL ) 
°O S&dxovos 35 
TTopeyecte €N eipHny *, 


The Antiochene writings of S. Chrysostom belong to the years 370-398 and 
mostly to 381-398. Of the works quoted below it is doubtful whether the de 
Poenitentia ix and the tn sllud Vidi Dominum i belong to the Antiochene period 
or to the Constantinopolitan, and there is some doubt as to the genuineness of 3° 
the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94): ad eos qui 
scandalzantur was written in the exile (sd. iii. p. 465). Some of the references 
are derived from an article by Dr. Probst in the Zestschr. f. kath. Theol. 1883. 

Chrysostom mentions the beggars at the gates of the atrium ‘avAy) of the 
basilica (de verbis Habentes eundem spiritum iii. 11 (iii. 289 D}), the cantharus at 35 
which the people washed their hands (1. xphvas elvat bv rais abAais Tar evarnpion 
otxav vevduorat iva of wédAAovres ebyecOar TY Oe@ wpdrepov dwomfpapevor Tas xeipas 
obrws abras els evry dvareivworv), the doors where they kissed the threshold or the 
posts on entering (s 2 Cor. xxx. a (x. 650 D] # ovx Spare Scot wal rd wpdOvpa Tov 
vaov Trourou qudovary of per xiipayres, of 3¢ 79 Xerpl eaTdxovres Kai TY OTSpaTs THY XEipa 40 


476 Appendix C 


mpooayorres;), the barriers separating the men from the women in the nave (m 
Matt. \xxiii al. Ixxiv. 3 [vii. 712 B] éxpiw piv obv évdor xav 7d reitxos 1d Reipyor 
byas raw yuvaidy bwesd) 8 ob BovrAecOe dvayxaioy lydmucay eva: of warépes 
way rais cavlow ipas ravras Scaretxioa’ ws Eyaye dxotw tav apecBuTépaw Sri 1d 
5 wadady ov3¢ ravra Hv ra recxia), the sanctuary (Afjya des. Pentec. i. 4 in n. 23 
below) with the episcopal throne (@pévos n. 1) and the altar (1d @vorcooripory 
Nn. 29, } Tpdwe{a n. 20, 22, 24; sometimes of silver, i# Matt. 1 al. li. 3 [vii. 518 R): 
within its curtains (rd dupiévpa n. 29, Td wapawerdopara n. 32), with a cross 
(n. 24, but this may only refer to the use of the sign of the cross ‘in the sacred 
10 banquet’) and its costly vessels (worfpov ypucotw wat ALOo«eddArrow sv Matt. | al. 
li. 3 [vii. 518.4]) the silk veils (#5. B onpixd patria), and the candelabrum (Avyria 
tb, xxxii. 6 (vii. 373 c.]); the albs of the ministers (s# Matt. lxxxii al. Ixxxziii. 6 
[vii. 789 D] rovro tyadv } dfia, rovro 4 dopdAcca, rovro 5 ordpavos dwas, ovy iva 
Aevady xirawlaxoy wat dwooriABovra wepiBadrAdpevor wepinre: and the stoles of the 
15 deacons in de Fil. prod. 3 [viii app. 37 A] Ta Aecroupyaw ris Oelas iepoupylas raw 
pipoupdvay rds Trav dyyéAwy wrépvyas rais Aewrais d0dvais rais tel raw dporepaw 
Spor xcepévers : but this is not Chrysostom’s ; possibly it is by Severian of Gabala; 
see monitum p. 33). For the behaviour of Antiochene congregations see im 
Matt. xxxii. 7 (vii. 374 D), i 1 Cor. xxxvi. 7 (xX. 341.C). “H Euwagis te Matt. v. x 
20 (vii. 72 A). 

The most inclusive passage on the liturgy is # 2 Cor. xviii. 3 (x. 568 B) fon 
3% Swou obd32 Sudarnxer 5 lepeds rod dpxopévou, oloy Stay dwoAdavey diy rar d 
pvotnplov’ (33) dpoiws yap wavres dfiovpeba raw abray, ob naBawep tsi ris wadauas 
SiabHjans] ra pev d lepeds Hoke 7a 32 5 dpydpevos wal Odus ode Hv TY Aaw perdyew 

25 wy pere’xev 6 lepeds’ GAA’ od viv GAA waow ty capa apdeerat wal worhpcov Sr. 
wai bv rais ebxais 8 woAd rdyv Aady io Tis dv auvvacpépovra’ Kal yap (8) bztp raw 
évepyoupévoy, (9) twtp raw tv peravoig xowal nai wapd Tov lepéas xal wap’ abraw 
yivovra: al ebyal wat wavres play Adyovory evyhy, ebxiv Thy Adou yéuovcay. wéduy 
dwecddy (x1) elpfwpev tov lepwy wepBdrov rods ob Suvapdvous Ths lepas peracyey 

30 rpawé{ns (12) érépay Bef yevécOar ebyry wal wavres Spoils ta’ Wdpous celpeba ai 
waytes dpoiws dvordyeba. (15) Stay elpyyns waduy peradapPavey wat peraddova 
dén mdvres dpoiws dona{sueba, (17) bw adbraw wadw Tov ppikwdecratav pvoTnpiay 
ewevxera: 6 leprds rq Aad, Eweverat xai 5 AGds Ty lepet* 7d yap MetAd TOY TNEYMATOC 
coy ovdéy dAdo eoriy } rovro. (18) rd THs edbxaporias wddty Kod Obd32 ydp 

35 éxeivos ebxapioret pdvos dAAA Kat 6 Aads Ewas' wpeTepoy yap atta AaBaw gomiy, 
elra ovyTiepévaw Sr AZiWC Kai AiKalwC ToUTO yivera: Tore dpxeTas THs ebxaprorias. 
wal ri Oavpacers et wou pera Tov lepéws 5 Aads POE-yyerai Sou ye Kal (20) per’ avraw 
Tav xepovBip Kal ray dvw 8uvdpeav Koy rods lepots éxeivous Buvous dvanéumec. 
This is referred to below as ‘the introductory passage’ and the numbers in 

40 the text refer to the notes following. 

' Adv, Jud. iii. 6 (i. 614 C) elorady 6 warp ob wpdrepow Ent rdv Opdvov dvaBalva 
rovTov ws dv dracw tpiv elphyny emevgnra wal dvacrds ob mpérepov dpxera: Ths 
mpos tpas didacKxaXrias ews av anaor 8M ri eipnyny wat péddAovres ebAoyety ol lepeis 
mpoTepov Touro ipiv éwevgapevor ovTw Tis evAoyias dpxovrat: de s. Pentecoste i. 4 

45 (ii. 463 B) 8a roto ob« dvaBaivovr: pdvov ob5t Siadcyoudvy xpos bpas ob82 eh yopiry 
imp ipaw ravrny enpbéyyebe rhv prow... . Kai tpets impbdyEnode adbrg Kai 
7@ mvevpatt gov: in Matt. xxxii. 6 (vii. 374 A) évravOa défacde petra dyanys 
elovovras huas mpos twas wai Stray efzw Elpnvyn vpiv elra elwnre Kal rp avevpari cov. 
Cp. pp. 33, 35 above. 

59 3Jn Rom, xxiv. 3 (ix. 697£) 6 parny évravéa elocrOaw elxd ris mpopyrns, ris 
dadaroAos onpepov edéxOn Hyiv wai wept rivow; ad pop, Ant. vii. 1 (ii. 85 £) rd 

onpepoy Hyiv dvayvwobiv perayerprovpar BiBAiov wal el Sone riw dpxdy avrov «ai 
70 wpooiyuiov (Gen. i. 1): #% 1 Cor, xxxvi. 6 (x. 341 A) Stray dxovoys Tov spophrou 
Aéyovros Take Adyes Kupios, dadorn& ris yas, avaBnO wal airds els rév ovpavey. 

55 Cp. i Act. ap. xix. 5, in a Thess. iii. 4 quoted below p. 531, n. 5, from which it 
becomes probable that at Antioch also Tade Aéyes Kupos was the standing 
introduction to the Old Testament lection. Cp. n. 4. 


The Liturgy of Antioch 477 


* See n. 2 and de baptismo Christi a (ii. 369) heovoare ofhpyepoy MavAov Tiry 
Scadreyoudvou wal A€-yovros obra wept pev rns mapovons 'Eweparny 1) TOU Ceod xapis KTA, 
wept 3% rhs pedAAovons Tpoodexdpevoe Thy paxapiay édwida xrA from which it 
appears that Tit. ii. 11-13 was part of the Apostle for the Theophania, Jan. 6. 
Cp. p. 371. 11 above. In Eastertide the Acts took the place of the Apostle: cur 5 
in Pentecoste 5 (iii. 89 D) Trovro ot tart Aotwoy 70 (nrovpevoy, rivos Evexev al pages 
Tay dwoorédoyw ty 7H wevTnKxooT) dvayywoxovra: and passim, Cp. n. 4. 

‘In 1 Cor. xxxvi. 7 (x. 342C) &a rovro nal 6 dvaywhoxav pdbvos pOéyyerat ral 
auvrds 6 ri tmoxomhy éxov dvéxera: ovyy KaOhpevos’ wat 6 YadrAay YdrArAe pdvos’ Kdy 
wavres Uenyovow as éf évds croparos } dari déperat eal db dmdrAdy dptre? pdvos. 10 
This may well refer to psalms between the lections: but there seems to be no 
certain evidence of this use in Chrysostom. In expos, sn Ps. cxvii. 1 (v. 317 A) 
he refers to the Easter refrain Ps. cxviii. 24 (This is the day etc.). The people 
only responded (imnyxeiv, bropdAAew) with the refrain: 1b. rov pey yap crixov 
oi warépes Gre fxov dvta Kal 1 infprdv Exovra S6ypa 7d AHOOs imnxeiv tvopoOlrnaay 15 
éweid) tov dravra iyvdouy Yadpov : tn Matt. ii. § (vii. a9 c) ris yap bpay elwé por 
Taw évravOa éornxdtow Yarpov iva dwarnbeis elweivy BUvarr’ dy  GAAO T épos THY 
Oeiaw ypagpay ; obe éoriv obdeis. Cp. in Ps, cxliv. 1 (v. 466.) and p. 29. 30 above. 

5 In Joan. x al. xi. 1 (viii. 62 B) kara play caBBdrew ff wat xara odBBarov ry 
péddoveay bv byiv dvayywobhoecOa rev ebay yeAlow wEepKowhy, TAUTNY Wpd TovTAY THY 20 
hucpaw peta xelpas AapBdvov Exacros ofeor KaOhyevos dvayiwacKxéra: guvEexws: tn 
Matt, i. 6 (vii. 13 B) Gore 58 ebpabécrepoy yevéoOar rdv Adyov Bedpeba Kal 
wapaxadovpey Swep wat eal trav dd\Aav ypaday weworhxapey mporauBdvey Tiv 
wepxonny THs ypapys fv dy uédAAwper UfryetaOar. The homily de baptismo Christi 
(ii. 367 sqq.) follows S. Matt. iii, which was probably the Gospel for the 
Theophania. Cp. p. 372. 36 above. 

* See n. 1 and s 1 Cor. xxxvi. 4 (x. 339D) éweddy dptdpeda A€yawv 5 Aads 
dyripOéyyera: Te mvevpar: cou 8eaKnvis Sri 1d madady ovTws éX€yov ob« olxeig copig 
GAAA TE wvedpars Kvovpevar. Cp. n. 4. Hom. de bapt. Christi (ii. 367) was 
preached on the Theophania. For several sermons at one synaxis (cp. 30 
Pp. 29. 41) see sn 1 Cor. xxxvi. 4 (x. 339 C) GAAa vow 7a cbpBodra waréxopev TaY 
Xaptapatav exeivaw povov’ nal ydp xai viv U0 # rpeis Ad-yopev wai dvd pépos Kai 
érépov ovyavros érepos dpxera: (1 Cor. xiv. 27-29). For applause at sermons, 
de tncompr. Dei nat. iii. 7 (i. 471 A) éwpvéoare ra elpnudva; perd woddov BopyBou 
wal xpdrou Ti wapalveaw edéfaade ; ad pop. Antioch. ii. 4 (ii a5 A) Ti por THY Kpdrow 35 
Spedos TovTav ; Ti 8t Trav éwaivow Kal TaY OopiBwy ; Cp. tn Gen. xxvii. 8 (iv. 268 B). 

In de incompr. Dei nat. iii. 6 (i. 469 A) S. Chrysostom expostulates with those 
who depart after the sermon. 

7 De incompr. Det nat. iii. 7 (i. 471. A) pera Thy wapaiverty ebObws ebyn. For 
rubrics and formula see 1# a Cor. ii. 5 sqq. (x. 435-440). The response Kupe 4° 
éAé€noov to each petition is implied in the corresponding formulae for energu- 
mens, penitents and faithful below, n. 8, 13. Cp. p. 3. 15-5. 11. For the peace 
and blessing see n. 1. 

° In Matt. \xxi al. Ixxii. 4 (vii. 699 E) wal 4 apdrn 82 Bénors eAdous yépet ray 
istp trav évepyoupévay wa a@pyev’ xai } Sevrépa wddw twtp trépwy trav tv 45 
peravoig woAd Td EACos ém(nrovca: de tncompr. Dei nat. iv. 4 (i. 477.) Iva Tov 
Snpou wal ris wiAews dwdons évBov napovons xowal wept avrav lxernpia yévovra 
wayrov dyoOupaddy tov Kowdy deondtny trip alray éfaroupévew wat éAeoat wapa- 
cadovvray pera opodpas rhs Bons: 1b. iii. 7 (i. 470 E) Tobs dvepyoupuévous nar’ exeivoy 
torna: rov xapdy b Sdxovos nal KeAever Krivat THY KEpadrry ydvoy Kat TE cxNpaT: 5° 
TOU Owparos woeicOa Tas Ixernplas’ evxecOa yap avrots peta TOU KaLvOU GVAAdyoU 
raw ddeApay ob Oéuis : 1n 2 Cor. xviii. 3 (see introductory passage above). The 
first two and the last of the passages indicate the response Kupre éAénoov: from 
the third it appears that the energumens were not bidden to pray for themselves 
and that there would be nothing in these prayers corresponding to the clauses 55 
beginning ’Eyeipeo6e in the catechumens’ prayers. Cp. p.5 sq. For the peace 
and blessing see n. 1; and on the exclusion of the catechumens see n. 11 below. 


5 


478 Appendix C 


* In Matt. \xxi al. xxii. 4 above n. 8, and see introductory passage and n. 1. 

10 In Eph. iii. 4 (xi. 23 A) dwoves égr@ros rot xhpuxos wal A€éyorros “Oca iy 
peravoia dwéAOere advres. The MSS. here read Se76nre: see S. Chrys hoonshae 
tn Gal et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388, where is 

5 suggested the emendation dca év peravoia dwédOere: Sa0i p?) dv peravvia Se_Onre. 

1 Jy Matt. xxiii. 3 (vii. 288 c) «al yap rd pvorjpia 8a Tovro rds Ovpas xAcionTs 
émreAovper nal Tous duvhtrous elpyouevy ovw éwerd) dobdvaay xaréyraper Tew 
TedAoupdvow GAN’ éwerdt) dreAdorepoy ol woAAol pds abra én Raxeevra: de Resur.3 
(ii. 441 E) Eornee woAAGats WAOvLOs Kai wévns iv exw? noig’ KarédAaBey 4} Spa raw 

10 Ociww pvornpiov’ tfobeirac 6 wAovatos ws dyunros, torara 32 6 wévns évres raw 
ovpaviaw oxn Gy Kal obx dyavaxrel 6 wAovcos, olde yap éauTov dAAdT PLOY Taw Ociny 
puornpioy .. . évvdnooy dyamnre was Umoxaped THs taxAnoias Seowdrys cal wapedpeve: 
Tos pvornpias mards olxérns, dvaxape Séowova «at pever } Oepdwarva. On the 
concealment of the mysteries see further in Gen. xvi. a (iv. 125 E’, and introductory 

15 passage, and the formula ioaow of pexunudvar, de Proph. obscur. ii. 5 \ vi. 188 B). 
su Gen. xxvii. 8 (iv. 268 A) and passim. 

13 Introductory passage. 

13 De Prophet. obscunit. ii. 5 (vi. 188 a) xowp 82 waves dxovovres Tou Saccvov 
TOUTO KeAEvovTus Kal A€-yovros AenOwpev bwip Tay tmoxdwow wal Tov yhpos Kai THs 

20 dyriAnwews wal iva dpOoroug rov Ad-yow ris dAnOeias Kat twip raw évravéa cai 
imp Trav dravtayxov, ov waparreiobe woreiy 7d éxivaypas dAAG pet’ bxreveias dva- 
Pe pere rHv evn elBdres THs bperépas auvdsou Tiv Suva’ foacy of pepunpdvos ta 
Aeyopueva, TH yap Evy THY Karnxouplvay ob8éaw TovTo émrérpawra: twe:d) ovdérw 
mpos THY mappnoiay EpOacay TavTyv. ipiv be Kai intp THs olxoupdyyns wal bwip ry 

25 éxxAnoias rhs péxp meparav rhs yhs txrerapévns wat iwip trav douovrvraw atriy 
énioxdmaw dwdvtwy mapaxeAeverar woeicda Tas 8enoas 6 TavTas kaxovay xai 
braxovere pera mpoOuyias : in Matt. \xxi al. 1xxii. 4 (vii. 699 E) xal } rpirn 52 [Sénors] 
nad bmp hay abray xal airn ta wadia Ta Guopa tov Snyou mpoBaAAeTa: Tor Becr 
éwt @Xcov wapaxadovyra: in a Cor. ii. 8 (x. 440 E) wal ydp éwi Trav moray imtp 

30 éncoxdnav, imeép mpeaBurépav, inep Bactrioy, twép trav xpatovvtaw, bxtp yRs wal 
Oaddcons, imtp dépuy, itp ris olxoupéyns dmdons xeAevdueba mpooidvac Te grdrav- 
Opwmy Gem: de incompr. Det nat. iii. 6 (i. 468) el ydp twip raw éy vocas, & 
peraddAas, év axAnpais SovAcias wal intp ray évepyoupevay wedevdueOa Tov Ocdv 
wapaxadeiv (but this is not said expressly in reference to ‘the prayer of the 

35 faithful’). For the wa:4ia cp. p. 5. 12 above. 

" Adv. Jud. iii. 6 (i. 614 C) eat 5 Branovos 5t wedXevav edxeoOa pera raw Grow 
Kai Touro émrarre Kata Tiv evxny alreiy Tov ayyedov THs elphyns ai TA wpoKeipera 
wavra elgnvind ; in Ascensione 1 (ii. 448 D) dxovooy dy rais mpocevyais dei A€-yorrew 
tay Saxdvav Tov ayyedov rhs elpnyns alrjoare. Cp. Ap. const. viii. 36, 37; and 

4° p. 39. 21 above. For the peace and blessing see n. 1. 

'° De compunct, ad Demetr. i. 3 (i. 127 A B) 8a Tatra KnerXever 7d BRpOY AdérTas 
éxi rou Ovocagrnpiou mpwrov SiadAayHvat TH cbeAGD... Hyets 8 ra wey ovpBodra raw 
mpaypuarov Karéxopev, rHs 5t dAnOeias abrns exwenrwxapey dowaCdpevar uew dAAHAOUS 
pédAAovTos Tov Sipou mpoopepedGar, xeiAeot 82 ws ext 7d wWOAY wal ardpart rovro 

45 moiovvres povoy (cp. S. Cyr. Hier. Cat. xxiii. 3): 1 2 Cor. xviii, see introductory 
passage. Cp. 7b. xxx. 1 sq. (x. 650): de prodit. Judae i. 6 ‘ii. 385 D). 

16 In Eph, iii. 4 (xi. 23 A) tives obv Evexey A€-ye: "AweAOere [al. wpoeADere] of ph 
Surapevor denOnvar, ov Be ~ornxas itapas; adv. Jud. i. 4 (i. 593 B\ obx cpare éwi 
Tay pvoTnpioy Ti Bog avvexas 6 Bidxovos 'Emywwoxere GAANAous ; de incompr. Da 

50 nat. iv. 5 (i. 478 Cc) wai ydp avrdo rovTo wapaxeAevecOar Tov S:axovoy Gwac «ai 
Adyew "OpOot or@pev Karas vvx dwrWs ob5e eixy vevopoOérnrat GAX’ tva Tods yapai 
cupopévous Aoy:opors dvopbwowpev. The position of these proclamations is not 
defined: they are placed here on the analogy of Ap. cons?. p. 13. 26 sqq. above. 
Cp. p. 41.5 sqq. There is no evidence in S. Chrysostom as to the position of 

55 the offertory and little allusion to it. Two passages commonly assumed to 
refer to the offertory (12 Eph. iii. 5 and s# 1 Cor. xxxvi. 6: see Probst Lsé. d. 
vierten Jahrhunderts Minster 1894, pp. 176, 178) describe rather the com- 


The Liturgy of Antioch 479 


munion: see below n. 29, 30. But the 4. comst. (p. 13. 33) may be taken as 
evidence that at Antioch it followed the kiss of peace in S. Chrysostom’s time. 
The people’s sxpocpopai, offered with special intentions, are mentioned, in Joan. 
Ixii al. Ixi. 5 (viii. 374.c) ef pev ydp dpaprwdds 6 reOvnnas wai wodAad TH OCG 
mpooxexpovxas ei Saxpuveiv, paAAov Be ose Saxpvey pdvoy, TovTO yap ovdéy Spedros 
txeivy, GAAA woeiy ra Suvdpeva Tiva wapapviiay aiT@ wepiwotjoa: EAenpoowvas cai 
wpoopopas. 

17 De s. Pentecoste i. 4 (ii. 463 B) ob apdrepoy Gwrera: tay xpoxetpévow Eos dy tpiv 
abros twevgnra: riv wapa Tov Kupiov xapw ai byeis tmpbdyEnode avrg Kai 7o 
avevpart cov. Theodoret ad Jo. occ. ep. 146 (Migne P. G. Ixxxiii. 1392 D) 4 ydpic 

. . WANTON YMON ... ToUTO Se év wacas rais txxdnoias Tis pronahs ton Ae- 
toupyias mpooijiov, The form is the Byzantine, p. 3a1, and not that of the 4p. 
const. p. 14 or of S. James, p. 49. The response given by Chrysostom above 
is not exact: it is given accurately in introductory passage. 

18 De poenitentia ix. 1 (ii. 349 C) Ti motets GvOpwwe ; ox twécxou TH lepet elwovTi 15 
"Avw axapev huey Tov vou Kal tds wapdias, wal elwas “Exopey wpds Toy Kupioy ; 
and introductory passage. Cp. p. 50. 

19 In 1 Cor. xxiv. I (x. 212 DE): cp. the following context (213 A) worhproy 5e 
ebrAoyias éxadecev Exerd?) adrd perd yxeipas Exovres vitas abtoy dyuprovper Oavpd- 
Covres tawAnrrépevor THs Apadrou Swpeas ebAoyourres Eri wal abrd rovro iféxeey 20 
iva pr) peivmpev dv TH wAdyp Kal ob pdvoy éféxeey GAAA Kal nacw Hyiv peré- 
Bawev. Ad eos qui scandalicantur 7 sq. (iii. 4828 sqq.) is certainly modelled 
on the Thanksgiving, especially 8: apd rovray dwdyray dpod wAaoas Tov dyOparmov 
&ddoxadoy ait@ tov eudutov évawébero vépow. .. al Spas o¥8t otrws abroy 
éyxaréAwev dAA@ wal weadvra Kal bwooxedadivra tmnvwpOov Kal émpedeias dworaveayv 25 
éwoie:, xat wpwrov piv mapuvay Kai cupBovrcevav, toreper 82 Ty PdBy TH Tpdu® 
youderay nadevav Bdacxwv’ éwerd) 5¢ tocovroy spovdwxay Bwpow ol woAAol THY 
dvOparwow, riv dwd rhs vows BBacKorias Adyo axpéAciav, ob82 obras avbrods 
watékiney ob3€ wavmAcOpig waptdwxcy GAA’ gneve bid apaypataw &' ebepyeawy 3d 
koAdaeow wadevaw vovberaw, &d THs KTicews adrhs Kao Hudpay epyalopéryns wal 30 
tiv divaxoviay wAnpovons Thy elwOviay, Gad Trav wapadd{ws wapa rd elaOdra yivopéivay, 
Sid raw évy dpyp Sieaiov ... eira wat yopov iiwxe xal apophras dwéarere Kal 
éwanfe wai advice wai alypadwoig wapédwxe wal trevOepias ifiwoe wai ob diddAcwev UY 
dpxns ws réAous navra nowy Kal mpayparevdpevos Umtp rou yévous Tov Huerépov ... 
wai TéAos TO KEepaAaoy Tay dyaba@y cipydoaro Kai Tov vidy dwéorere Tov éavTov Tov 35 
uldy rdov yvnovoy Tov povoyevh nal db THs abtis pices dv alt®@ yiverar Swep byw Kal 
emt ys Badia trois dvOpwros cuvavectpépero xTA. The whole tract is on the 
grounds of thanksgiving and may be regarded as a spacious paraphrase of this 
section of the liturgy. Cp. pp. 16sqq., 51, 324 8qq. 

In Eph. xiv. 4 (xi. 108 a). Cp. in dlud Vidi Dominum i. 1 (vi. 95 D) dyw 40 
orpantal Sof oAoyovow ayyéAov, xara tv txxAnoias xopootrarouvres dvOpwwo. TI avTIY 
dxeirors éxpepovvrar Sofodoyiay: dvw ra cepagip Tov Tpodytoy byuvoy dvaBog, xara Tov 
auroy 4 Tay uvOpwrav dvanéuwe: wAnOus: de Poenstent. ix.1 (ii. 349 D) THs Tpawée (ys 
Ths proriens enpriopéyns . . . THY XEpouBip TapoTapévoyw Kai Trav cepagdip lrrapévay, 
Tay tarrepvyav 1a mpdcwna KaraxadunrévTay, nacwy THY dowpadrTay Suvdpeay peTa 45 
rou lepiws bmtp cov mpesBevovody xrrd. Cp. introductory passage. In sllud Vidi 
Dominum i, 1 (vi. 95 D) dxardwavaros iyvodoyia, 1b. V. 4 (Vi. 144B) dxaran. 
Soforoyia, de bapt. Christs 4 ‘ii. 374.C) Emvincos gdh. 

4 In sllud Vidi Dominum i. 3 (vi. 98 E). 

32 Ina Tim. ii. 4 (xi.671 E). Cp. de prodit. Judae i. 6 (ii. 384 B) oxjpa wAnpay 50 
gornxev & kcpeis ta Ayyata gOeyyouevos éxciva, H St Svvays Kai 4 xapis ToD Oeov 
éort. =Tovrd pov tort 7d o@pa gyno’ Tovro TO phya perappuOpice: 7a wpoxelpeva’ 
wai xabanep } pwrt) ixeivn fh Adyovoa AvfavecOe wal nAnOvviabe Kal wAnpwoare Tiy 
ynv tppébn pey duaf 3a wayrds 5¢ Tod xpovou yiverar Epyy eviuvayovoa rv piow 
Thy huerésay mpds watborotay, vita Kai  gwv) abrn anat AcxGeiaa Kad’ éxagtny 55 
tpameCay ey rais éxnxAnaias &f éxeivou péxpse onpepoy Kal péype THs abrovd wapovolas 
Thy Ovoiay dunpriopévny ipyacera. 


a 


o 


480 Appendix C 


= In coemet. appelat. 3 (ii. 401 D): de Sacerdot. iii. 4 (i. 983 a) Eornee yp 
6 lepeds ob wip xarapépow dAAG 70 IIvetpa rd dyow wal rip lcernpiay esi word 
woteirat obx [va ris Aapeds dvabey dpeleica xaravaiwoy 7A spoxeiveva GX’ fra 
4 xapts tmmecovoa xrr.: cp. des. Pentecosie i. 4 (ii. 463 C) § ro Dvedparos xdgs 

5 wapovoa «at waco tpimrapévn riv protiaiy txelyny xataceevd{e: Ovalay .. . obddr 
dvOpdmvoy Trav ywopdven ty TO lepp rovty Bhyar:. Possibly the following alludes 
to the passage preceding the words of invocation: 1 tllud Vidi Domssnum: i. 9 
(vi. 97 BD) Séoy ce Se8orxd7a Kai rpéuovra ri dyyeAKiw BofodAcylay tenlpres 
G6By te Thy &oporsynow 7h Kriary woetoOat wat Bd Tatrns ovyyrwpny Tw 

10 éwraicpévoyw alreicba ...’EAédnody pe 5 @eds Adyats wal To tAdous GAAST Ow 7d 
HOos emdeixvvca: adv we Bogs wal févov ris owrnpias ro oxjpa darvwois. 
Cp. p. 53 above. 

* Quod Christus sit Deus 9 (i. 571 A) obros [6 oravpds) évy rp lepG rpasi(y, 
ovros ty rais trav lepkow xetporovias, obros waduy peta Tov OdpaTos Tou Xporow 

18 émt 7d pvorixdy Seizvoy diaddywet. 

33 In 1 Cor. xli. 5 (x. 393 B): hom. in Eustathium g (ii.6070C): de Sacerdot. vi. 4 
(i. 424.4). Cp. p. 21. 15: 54. 27: 56. 1-6. 

% In 1 Cor. xli. 4 (x. 392 E). 

7 In 1 Cor. xxxv. 3 (x. 3258) 8 82 Adyar rov7Td tor ay ebACyhoys TH Taw 

20 BapBdpaw povjj, ob« elBus ri Adyers 0F38 Epuyvedoa Suvdpevos ob Biwara Swoparqoa 
70 dyny é Aatxds: ob ydp dxovww 7d CIC TOYC AIDNAC TON AIWNWN Swep lori réAos oF 
Ady rd Amun. Cp. p. 58. 9 sqq. 

% In Gen, xxvii. 8 (iv. 268 a) dy rotro d:0pOwompey Burnodpueba werd KaBapoy 

ouveBéros xal rH lepG ravry xal ppxry rpawé(p mpoceAOeiy kal ra phuara txeiva 
25 rd rH ebxp ovveCevypéva meTA NappHciac POeyfacbar’ Toacw of pepunpuéva 1d 
Aeyopevor (sc. “Ades Hyiv ra dpeAnpara hua werd). Cp. p. 59. 28 sq. 

%® Perhaps the reconstruction here and at the communion is overbuld: there 
is little in Chrysostom to indicate the connexion of the points he mentions. 
The materials are: in Eph. iii. 5 (xi. a3 D) txpepopéwns rips Ouoias xa ro’ Xporou 

3° reOupévou kal rot wpoBarov rod Secrorixov, Sray dxovops AenOGpev aayres wavy, 
Stray [3ps dveAndpeva ra dudiduvpa, rére vduicov d:aordAAccOa Tov ovpaydy dvaber 
wai xariévas Tous dyyéAous: in 1 Cor. xli. 4 (x. 3992 E, following n. 26 above) 
6 napeotws TQ Ovovacrnply Tay ppixrav pvornpiov redouplvay Bog “Tartp wzarraw 
wtr. (cp. in Act. ap. xxi. 4 [ix. 176 A] quoted below p. 532. 48, from which ‘it 
35 appears that the deacon is referred to): s# 1 Cor. xxiv. 2 (x. 213 C) Sad ri 8 
wpooéOnxev *Ov xA@pev ; TouTo yap émi yey rhs ebxaporias écrw Ide ywopevor Em 
82 rou cravpou ovKwért GAAG ToivayTiov TovTy' ’OoTovy yap abrov dno ob aurTpPh- 
cera’ GAAG Smep ovn Exabey éni rod Gravpou rovTo wacyxet twi THS poopopas Ra o2 
wai dvéyerar SiaxAdpevos iva wavras éuwAfoy. In the first passage, the details are 
40 evidently not in their order of occurrence, since the withdrawal of the curtain 
must precede the bringing forth of the sacrament; while the fraction and the 
elevation would be regarded as closely connected with and part of the 
communion. The two exclamations of the deacon seem to correspond to 
those of the litany in .4/. comst. p. 23. 14, 28, which probably accompanied 
45 the fraction: cp. p. 62. 8 sqq.: 97. 8 sqq.: 138. 20 sqq. 

%° See n. 29: cp. #1 1 Cor. xxxvi. 6 (x. 340 E) wal ob rotvuy wal apd TOU waspow 
Tov ppixwdous éxeivov k:avacrn& Kat apiv ldeiv Ta wapawerdopara dyacreAAcpera 
wai rov xopdy ray ayyéAwy apoBalvoyvra xpds abrov dydfawe tdv ovpaydr: dAX’ 
d-yvoet ravra 6 dpunros. 

50)" In Matt. vii. 6 (vii. 114 A) wal wrap’ hypo alret [5 Xpords] meiv ob BSap drd’ 
dyiwouwwny ra ydp Gya Tots dylas Bidwow. Cp. p. 62. 2. 

53 In Ps. cxliv. 1(v. 466E) pera dxpiBeias rovry padiora mpoodxew dfiov re Yadrps* 
otros ydp torw 6 ra phyatra xo travra aGwep of pepunpévoar cuvexds iwoydrAdovar 
Adyovres Ol dpOaApot xrA. Probably the psalm responded to would be that 

55 from which the response is taken. Perhaps the psalm followed the communion 
and was part of the thanksgiving, not a wowwn«iey, Cp. use of Ps. xxxiv 


Pp. 25. 14: 63. 36: 466. 32. 


The Syrian Liturgy of Centt, v-viit 481 


3 In Matt, \xxxii al. Ixxxiii. 6 (vii. 789 c) wal ydp dvayxatoy xai wpos bpas 
[rots S:axovovyévous] kakexOjvar Gore perd woAAHs 7Hs cmovdjs avépew ravra 
Ta Supa’ ob puxpd xwédacis dyiy borw el auverdbres revit wovnpiay cvyxwphonre 
peracxeiy tavrns rhs tpawé(ns: in Matt. 1 al. li. a (vii. 516) 7d capa abrov 
mpéxerat voy huiv, ob 7d luariov povoy GAAG Kal 7d o@pa, oby Sore pévov 
GAN’ Gore wai payeiv wat tupopnOnva. spocepyupeba roiwuy pera sicrews. Cp. 
introductory passage. 

* De bapt. Christi 4 (ii. 374 C sqq.) BovrAecOe elem wé0ev 6 OupvBos nal 4 xpavy) 
yivera:; Sri ob Bawayrds piv ras Ovpas dwoxAciopey GAAA ovyxopotpey mpd Tis 
doxdrns ebyaporias dwowndgy «al dvaxapeiy ofxade ... BovrAeaGe elxw rivos Epyor 
wosovow ol apd ris cupwAnpwoews dvayapowvres nal rds ebxapornpious gdds ob« 
dmipépovres 7@ rérGe Tis Tpawélns; .. . deeivos [4 "lovdas] pev pera "Iovdalaw, odor 
8¢ [of cvppadnrat) pera rov Seowdrou bprhoavres UfHAOor* Spgs Sri H Eoxdrn pera 
tiv Buciay eby? Kar’ éxcivoy yivera Tov TUMoY ; 

% Adv. Jud. iii. 6 (i. 614.C) wal rijs cuvddou ravrns dwoAdvow tyds [6 ddxovos] 
TouTo byiv éxevxera: Adyov Mopeveode by elphyy. P. 67. 19: cp. 27. 14. 


APPENDIX D 


THE SYRIAN LITURGY FROM THE FIFTH TO 
THE EIGHTH CENTURY 


H ZYNA=IZ! 
(MASS OF THE CATECHUMENS) 


(THE ENTRANCE) 
“Arioc 6 Gedc «ai Harnp 
apioc icyypoc 6 ulus rov Geo capxabeis xal cravpwbeis capxi 8 nyas 
arioc A@ANaTOC Td IIvetpa rd dytoy 
6 eis Kuptos caBaad édeHcon Hmac %, 


(THE LECTIONS) 


‘O "Awécrolos °. 
Td EvayyéArov ‘. 


«MASS OF THE FAITHFUL) 


(THE CREED) 

"Ev wdoy ouvaga 1d LupBodov Alyeras®. 
(THE KIS8 OF PEACE) 
"Acwaféye8a dAAfAcvus *. 

11 


5 


10 


15 


20 


25 


30 


35 


482 Appendix D 


(THE DIPTYCHS) 
Ta lepd Atwruxa’. 
(THE OFFERTORY) 


Td 8&pa mponOéacr dv rh dyip Ovoracrnpl of Sidxover® 


5 (ANAPHORA) 


‘O Bidxovos mpordovet 
ST@MEN KAAGIC, CTOMEN META OOBOY, TPOCX@MEN TH aria ANA>OPS 


& &idxovos mpds ta Seftd pépy rod Ouctactyplou perd rijs pvoructs fpuwlBos 
mwaploratas 
10 of waides Euxpoodey tod dylou leparelou (oravras®. 


(THE THANKSGIVING) 
Arvapapripera: fpiv & lepeds A€yov 
"ANW TAC KapAiac 
awpdés tadra fects droxpivipeda 
15 "Eyomen tipdc ton Kypion 2° 
4 mpocaywys vadopiis ° 
APPEAWN Aecroupyourrwy, EZaTEpYTON THY pUOTIKNY Tpdwe{ay KaduIrrdrTos, 
20 TON yEpoyBim mapicrapev@y Kal TON Tptodytoy YMNON AAMTTPA TH WN KEKpa- 
POTWN, TON Cepadim per evAaBelas xexuhdray 
4, to8 tprcaylou SofoAocyla 
"Arioc artoc arioc Kypioc caBawe ™ 
TIAMPHC O OYpaNndc Kai 4 fH THe AozHc coy™ 
25 perd rd deity tov Aadv rév tpicdyrov Bpvov & lepeds Gowep ipuyvetev tiv 
Savov gnoty 
“Arioc ef BaciAcy TON AIMNOON Kai TACHC APIWCYNHC KYpIOC Kai AOTHP’ dpioc 
Kai O MONOfENHC Coy yidc Al’ OY TA TANTA EMOIHCAC’ AfION Kai TO TINEYMa COY TO 
TIANASION TO EPEYN@N TA TIANTA Kai TA BAOH COY TOY Ocoy 


3° e e e ® ° ° e e ° r ° ° r e 


Kal rov mapadeicov xara ry rov Gov Sixaoxpiciay yeyovdra éEdpicrov «al 
Oavary xardxpiroy cal POopa trroxeipoy oy TlapeiAen O CyMTAOHC TOY olxetov 
TAacmaToc ry doOeveay 6 rd elvas Bors xal rd ed elvac yapicaAmenoc aAX’ 
EcrrAarynicOH én’ avr mecénti mwodAois mpdérepoy Tatdarwricac Kal wpds 

35 émorpopyy Kxadécas, ordvp Kat rpdug, vdaros xaraxAvope@, Kal wavrds rov 
yévous pixpov Seiv ravwdeOpia, ovyxvces cai diatpéce Trav ywoods, dyyéAey 
émoracig, mékeow eumpnopp, rum«ais Oeoaveiais, mwoddpots vixais wrrais 
onpetos Kal répact, moscidats Suvdpeot, NOM Tipoditaic.... ddes Se rdp 


The Syrian Liturgy of Centt, v-viit 483 


Aurpovobat péAdovra ANAMAPTHTON elyat . . . ev8oxia yap rod Geo nal Marpés 

6 MONOFENHC yidc ... KATEpyeTal ... xal 6 Adyos odpt arpénras éyévero EK 
TIneymatoc Arioy kai Mapiac tic dyias aecmap@énoy Kai GeotdKoy “*—ina Be 
€avrov nai ¢v €avrg anaxavion péy Td Kar’ eikONa Kal caf dpoiwary ®—6 Kypioc 
HM@n Incoyc Xpicroc 6 ék TOY OYpaNoy KaraBds* MEAAWN yap TON EKOYCION ynep 5 
HM@N KATAdeyecOal OANATON EN TH NYKTI €y Hi EATON TrapediAoy GiaOneny Kawny 
d:eOero ToOIc arioic ayTOoy Ma@HTaic Kai amocroAorc cal 8¢ a’réy waor rois els 
avroy morevovow’ vy tp trepwoep Toivuy THs dyias xal dyBdtouv Zidy rd madatoy 
wdoxa pera Troy pabyray avttov daywy cal nAnpocas thy madady iaOhenv... 
KAACAC APTON emedidoy avrois Aéyww AaBere arete’ TOYTS MOY ECT! TO Cama 10 
TO YEP YMON KAG@MENON EIC AECIN AMAPTION’ dSpolws cai AABON Kal TO NOTH- 
PION €Z OINOY Kai YAaTOC per AWKEN avrois Adyow Tiere EZ ayroy MANTEC’ TOYTO 
Moy ECT! TO Alma TO THC KAINFAC AIABHKHC TO YTIEP YM@N EKYYNOMENON EIC ADECIN 
AMAPTI@N® TOYTO TIOleiTE EIC THN EMHN ANAMNHCIN® OCAKIC [Ap 4N ECOINTE TON 
APTON TOYTON Kai TO TIOTHPION TOYTO TINHTE TON OANATON TOY YiOY TOY ANOpconoy 15 
KATAPPEAAETE KAl THN ANACTACIN AYTOY OMOAOLEITE fos AN EACH |S. 


(THE INVOCATION) 


a 9 ® ° J A 0 a ° 
22s TATIAQH ... TON GANATON ... TOM CTAYPON TON CWTHPION, THN TAOHN, 
THN ANACTACIN, THN €IC OYPANOYC ANOAON ...?? 


dnoiv 5 lepeds 20 
ina Eniorthcan, TIneyma tO “Arion—éed’ imac (kai éni TA mpoKeimena )—TOo 
KYPION TO ZWOTIOION .. » OMOOYCION TE Kai CYNAIAION—T@ Tlatpi Kai TH Yi 
Gpoovaroy CymBAciAEYON—EN EIAEI TTYPINWN FAWCCON ENi ToyC drioyc atrov 
pabrras éxxexupevowr—EN T@ YNEPWY THC Afiac Kai ENAGZOY Di@n—asiacn Kai 
TIOIHCH TON MEN APTON TOYTON CWMA afiOn XpictToy Kai TO TOTHPION TOYTO alma 25 
timton Xpictoy %—{ina) rENntal TOICc mioret akicos METAAAMBANOYCIN EIC ADECIN 
AMAPTIOON Kai EIC ZOHN AIWNION Kai EIC DuAaKrppeoy yyyic re Kal cwmatoc ', 


<THE INTERCESSION ) 


THC driac Kai ENAOZOY DIWN—THC MHTPOC TON ayd TACAN THN OIKOYMENHN 3° 
EKKAHCION—T7s dyias roU Geov Ka@OAIKHC Kai ATOCTOAIKC EKKAHClAC—emi THN 
TIETPAN THC Mictewc €ornpsypewns™, 2.  . ww lls 
MONOC €9 ayOperros aneic ANAMAPTHTOC *! : . ; a. 3 


{THE LORD'S PRAYER) 
‘H_ Mpoceuy# *. 35 


(THE ELEVATION) 
‘O lepets perd rd dyiacOfvar tiv Ovolav éxelyny riv dvalpaxrov dvupot rév 
Eprov tis fwis nai maow abrov broSanvin 
lta dxdwvet & Sidxovos Kal Aéya 
TIpocywmen © 4° 
112 


484 Appendix D 


3 lepevs tds yxeipas els obpavdv dvareivev perd AapwpGs Gyoi rijs Guvijs 
Ta aria toic driorc 
3’ Aads 
Eic 4rioc, eic Kyproc "Iucoyc Xpicroc eic AOZan Oeoy TMarpoc 
§ avy dyio Tveipare @ 4 Adza™. 
KAGra: 4 dptos *. 


(THE COMMUNION) 
‘O lepeds wapixe: tiv dylav Kowoviav rots xAypicois 
pera rovs xAnpixous rots tratol 
10 8 Aads tpomépyxerar cal oravpoebas tds waAddpas tundcas Td oGpa Uro- 
Séxerar wal Em@els dpGaApous wal yxelAn Kal pérwwa rot Oeiou dvOpaxos 


perad vet 
5 Stdxovos xaréxa rd Eyiov worhpiov cal émBl(Bwor ”. 


: Tgni traduntur quaecunque remanere contigerit inconsumpta™, 


The authors used are chiefly Hesychius the Presbyter (tc. 438, Migne P. G. 
xciii, 787 sqq.), Cyril of Scythopolis (c. 555, Esthynes usta in Cotelerius Eccl. 
graec. mon, Paris 1681-6, ii. 200 sqq., Sabae vita ib. iii. 220 sqq.\, S. Anastasius 
Sinaita (either the patriarch of Antioch who died 598 or his successor 599-610, 

20 de sacra Synaxi in Migne P. G. 1xxxix. 825 sqq.‘, S. John of Damascus (c. 685- 
765, Opera ed. Lequien, Paris 1712. Neither the de corpore et sanguine Christi nor 
the de Azymis is authentic: one MS. attributes the former to Peter Mansour 
probably a relative of S. John, and it is certainly Syrian : see i. 652 sqq., 647) 
and John Moschus (t 620, Pratum spirituale in Migne P. G. 1xxxvii. 2851 sqq.). 


25 | Xuvagis, Cyr. Scythop. S. Exthym. 78, S. Saba 61: S. Anast. de s. Synaxi 
8a9c &c.: Jo. Mosch. P. S. 196. For the form of the church see Cyr. Scythop. 
S. Saba 17 ebpe owhdraoy plya re Kai Oavydotoy, éxxAnoias @cov lxrvwopa ~xor- 
ward yap 7d dvaroXiKxov pépos Koyxn tori Oeduriaros xai xara 7d Bopeov pépos olxov 
evpe péyay Saxovnot rdfw éxovra, é« 8 rov vdrov eicodov wAareiay cai Tiw 

30 dwravyiavy ixavas elodeyopdvny ex THs Arians derivos. For d:axovndy see 
Jo. Moschus P, S. 25 in n. 8 below: the ambo Cyr. Scythop. S. Saba 56: the 
sanctuary (Ovovacrfpov) inn. 9g: the consecrated altar (@votacTnprov %y:acpévor) 
tb. 16 (rpawe(a S, Jo. Dam. de Imag. iii. 35 (i. 361 A], 4 (anpdpos rpdwe(a 2b. 
i. 16 [i. 314 A]): the gold or silver dove hanging above it, Labbé-Coss. Conceal. 

35 Vv. 1129 A, ed. 1738 (petition of the Antiochenes at the council seb Mennd, 536): 
the candelabra (Avyxvia:) S. Jo. Dam. de Imag. iii. 35 (i. 361 A\: the censers 
(Oupuaroi) tb. (ro ebwdes Ovpsapa 16. i (i. 321 C]): the sacred vessels (Sicnn, 
wornpia) 1b, iii. 35. The people washed their hands before communicating, 
i.e. probably in the atrium before entering (S. Anast. de Syn. 8328 Sray 

40 dpnayds Kai wovnpias kal wA7On dycprnudrov tv eavrois Exovres UdaT: puxpy rds 
xetpas drovemropeva: otra 70 Gyiov éxeivo compa Kai 7d Ociov alua erA) and kissed 
the crosses and the ikons on entering (sb. c ob ydp 10 eladpyxecOa tv TH Tov Geo 
ixxdnoig wal rds Oeias peppwces Tav dyiow elxdvow Kal rots ripious oravpots 
dawd(eaOar rovto dpecrov «bbe r@ bdarT: éxwAvvat Tas xeipas ToUTO KaBapais). 

45 *S. Jo. Damasc. de Trisagio 26 (i. 495 D), where he exhorts his correspondent 
to persuade the objector navcac@a pev ris Toavrns ivoracens adv Huiv 82 rots 
GeodAnwrus watpdot war’ ixvos dxodovOouvTa “Ayios Adyery 6 Geds eTA: but possibly 


The Syrian Liturgy of Centt. v-viti 485 


he is not referring to an expanded Trisagion actually in use at Jerusalem, but 
only summing up in this form the result of the preceding argument and 
the intention with which the hymn ought to be used. Contrast p. 155. 11, 
218, 2. 

3 Cyr. Scythop. S. Saba 75 xareweiyov abrov ré re Yarrhpmoy Bddfar pe Kai roy § 
dncorodov. Readers are mentioned in S. Euthym. 5 6 trav dvayvworav Babpds. 

*S. Anast. de Syn. 829 A 1d Oeiov cbayyéArov, peifova wepixoniy el eiwys, 
dyavaxroupev. For 4 trav evayyeAlaw mavayia BiBdos and the honour shown it 
see S. Jo. Dam. de Jmagin. i. 16 (i. 313 E). 

5 Theod. Lect. H. E. ii. 48 MNérpov gnat rov wvapla emwojoa ... év waoy 10 
auvafe 70 avpBorov AéyeoOau. Peter the Fuller was patriarch of Antioch 476-88. 

* S. Anast, de Syn. 840 A ovx dpads Sri 8d TrovTo dowa{upeba dAAHAOUS war’ 
éxeivny riy Gpav tiv poBepay iva wavra ovvdecpor ddccias wal cxAnpoxapdias 
ppayres év xaOapG xapsig To SeandrTy mpocérA Omer ; 

7 S. Maximus Schol. in Dion. Ar. H. E. ttt. a éwi 82 rot warpds rovrou pera roy 15 
donacpov ra Sinrvya tréyero Wowep wai ty dvaroAp. In Cyr. Scythop. S. Saba 61 
S. Saba is sent on a mission from Jerusalem to Caesarea and Scythopolis to 
secure the entry of the names of the four councils on the diptychs : cp. 4. 85 
for the removal and the restoration of the name of Ephraim of Antioch. 

* Joan. Moschus Pratum spirituale 196 (Migne P. G. Ixxxvii. 3081 a)—of some 20 
children playing at the mass—x«ai épxowra: els play wérpay dpadrhy: xai yap émarCov" 
wai éni ty wérpg ds tv rage: Ovovacrnpiov BeOnxact rots aprovs xai ty xavxiy 
darpaxivy olvow wat wapicrayra 6 piv ws wpeaBurepcs ol 88 ds kaxovor éOev Kal 
évOev wal 5 yey riv mpooxopdiw édeyer ol 32 rois paxorlas épplm (ow ... ws ody 
wayTa wewoinKacw KaTa Thy éxxAno.acTiMy GuvfOeay wpiv h rovs dprovs peAlowowy 25 
wup éx rou obvpavod xareAnAviev Kal ra mpockomobdvra wavra Karépayev wat Thy 
nétpay karéxavoey Gracay: 1b. 25 (a869D) Av tis GdeAges ey TH xowwoBiy Tov 
Xov(iBa bs qv padaw ziv mpooxoydny ris dylas dvapopas’ ty wg odv ewéupOn 
dvéyuat ebroyias nai ipydpevos ty rq povacrnply elwev riy wpoaxopdny ws év rager TRS 
artxoAdoyias kal rds adras evAoyias npolenxay bv rq Biony ev rq dyiqg Ovacacrnpiy of 30 
didxovor’ xal év TQ wpockopifeay rdw dBBay Tov ‘lodyvyny rov rure mpecBurepoy dyta 70 
émixAny Xo (eBirny bs xai torepov yéyovey Katcapeias 17s xara MaAdaorivny éwicxonos 
ovx éOedoaro wata Td Bos rihv emipoirnow tov dyivy Mvevparos wai AuaNOels pre 
dpa abros fuaprey kal da Touro dwéatn To Tvevpa 70 ayiov elanrAdey iv ry Sraxoven@ 
xAaiov Kal pimrwy éavrov ext mpdcamoyv wal paivera abr 6 GyyeAos Kupiou Adyow Sr: 35 
"Efdrou ty rp 63 émixom(dpevos ras evAoyias & AdeAdds Ere yey Thy dyiay dvapopay 
HyacOnoay Kai TereAccwpéva: elciv, There is no clear evidence in these writers 
as to the position of the offertory, but these stories suggest this if any. For 
the matter of the oblation, |S. Jo. Dam.] de corpore et sanguine Christi 4 (i. 658 E) 
weira:... dv rp tpamely 7H pvorinp bAn 6 dpros wal Td ef oivou Kai DSaros xpaya : 4° 
for leavened bread as against d¢upa, de Asymis (i. 647Sqq.). 

°S. Anast. de Syn. 836 D dxovoare ti 5 Bdxovos tyiv spoopaved A€byov 
ZTwMMEN KTA. Cp. 833 B.c. and p. 49.17. Cyr. Scythop. S. Euthym. 78 was ray 
oaBBaraw & piv | Ev@vpuos] tAccrovpye ep Kai Th» dvaipaxrov abt wpoonye Ouaiay, 
Aoperiayds Bt mpds ta Seid pépn pera THs puorinns ixeivns frwibos wapicraro’ 45 
redciaOar 8t Hn peAdrAovens THs Tov rpicayiou SofodAvyias TepéBav re db Xapannvds nat 
6 Xpvainnov ddeAgds TaBpihrtos 6 pev wAnaiov 5 8 Tov Ovoiacrnpiov évbov éa7ws .. . 
Spwo. wip éx rov alpydiov xabawep émt rivds diaxexupévoy d00vns dvadev kariov nai 
aurdéy re roy péyay Eb@upiov atv atry 82 Kai Aoperiavdy évdov mepAaBoy Kai obTw 
nept abrovs dapeivay dw’ dpxjs Tov rpicayiou dype wal cupxAnpwoews tis iepas 50 
Ae:toupylas. Cp.n.8 and p. 14.3. Jo. Mosch. P. S. 196 (3081 a) 4) cumnOea by rp 
écxrnoia wapédpapev Gore rovs waidas tuepooder tov dyiov lepareiov ioracda 
éy rais dyias cuvdfenr. P. 13. 16. 

10 S, Anast. de Syn. 837.a. Cyr. Scyth. S. Euthym. 80 tiv apwrny edbis 
mpooayow Thvde tiv Ouaiay d lepeds oiovel Td wAHOOS mpoacpariCera “Ava ox@pev Tas 55 
xapdias abrots émpavay Kai tiv wap’ éxeivay AaBwy indcxeay obTw TY Npocayaryiy 
Gappei ris dvapopas. S. Anast. p. 8374 gives also the form “Ayw cxaper roy 


486 Appendix D 


vouv wal ras xapdias. P. 50. Cp. } mpooxomidh, } wpoon. ris dyias dvapopas in n. 8. 
The anaphora was still said aloud in some places: Jo. Mosch. P. S. 196 (3081 8) 
dreid) 82 fy Tiss Téwas expavely peyadras eliPacw ol specBurepa eipéOncay rd 
nadia Ty evyiy Tis dyias dvapopas éxpavOdvovra éx Tov cuvexas abriy Expoweioba. 

1S. Anast. de Syn. 841 8. Cyr. Scyth. S. Euthym, 78, above n.g. S. Jo. 
Dam. F. O. ii. 3 (i. 157 E) TON EZanTEpyrwNn CEpadim Kal TON TIOAYOMMATOON 
XepoyBim (p. 50. 23 above). 

2S. Jo. Dam. de Trisagio 2 (i. 482). 

18 Ib, 27 (i. 496 8B). P. 51. 6 sqq. above. 

10 % Id, F. O. iii, 1 (i. 203 sq. slightly rearranged) where the liturgy is not 
mentioned, but the passage is evidently modelled on S. James and 4p. Const.: 
see pp. 19, 51. Cp. i Ficsem arefact. 1 (ii. 804 DE), in Sab, sanct. 11 (ii. BI1QE,, 
de Transfig. 4 (ii. 794 A). 

8 Id. F. O. iv. 4 (i. 255). P. 51.18 sq. 

15 16 Jb, iv. 13 (i. 268.4 B): cp. de corpore et sanguine Christi 5 (i. 659 Cc. 
P, 51. 17-52. 22. 

17 Id. de Imagin. i, 8 (i. 3113 A). P. 52. 308qq. 

18 ( Id.] de corp. et sang. Christi 4(i. 659 A): F. O.i. 8 (i. 137 B): 8 Sad. sanct. 4 (ii. 
8170), frag. in S. Luc. (i. 576c): F. O. iv. 13 (i. 268.4). S. Anast. de Syn. 8378 

20 Tq Ouaacrnply wapordpevos wapaxadrel wal imowevder dvadey Tiw ydpiv Tov dyiou 
Tivedparés cos éaiporrioa, which justifies the &¢’ judas (cp. p. 54. 2). P. 53. 24 sqq. 
Cp. én Sab, sanct. 35 (ii. 831 B) cdpxa @cod tx cirov kal alua Geot Uf oivou dAndas 
Tp émaAnoe xal dpphras peraronodpuevoy: i. 656 AB: S. Anast. de Syn. 840 B. 

2 S, Jo. Dam, F. O. iv. 13 (i. a71Aa). P. 54. 14. 

25 -* Jb, 268 a: tn Dormit. ii. 4 (ii. 871 £): de Imagin. iii, 41 (i. 361 £): de 
Transfig. 6 (ii. 795 C: cp. i. 340%, 361 E) P. 54. 17, 27. 

%1 Id. in Sab. sanct. 20 (ii. 8aac). P. §7. 30. 

™ S. Anast. de Syn. 837.¢ 70 pi) pdvov WevdecOu re Xprorge xar’ txelynw ri 
poBepdy &pay rijs Geias cuvdtews dAAd nal rois tavraw ddeAgois pryoiucaxey wainep 

30 A€yovra ty rH wpocevy7 Kai dpes hyry ra dpeiAnpara huayv KrdA, 

33-76. 84ra. P. 61. 20. 

"| Cyr. Scythop. S. Euthym. 81 is xat ovvredccOeions (sc. rijs dvapopas] rds 
xeipas éxeivos waduv els obpavdy dvateivov nal Gawep abrois bwodevis 7d olxovopnOey 
THs cwrnplas xdpiy THs Huerépas pvorhpioy peta Aapmpas obrw not Tis pawhs Ta 

35 dyia rois dyios. Cp. S. Anast. «. s.n. a3: S. Jo. Dam. ep. ad Zach. (i. 656 B), 
de corpore et sanguine Christi 5 (i.659 A). P. 62. 2. 

*° S. Jo. Dam. de Trisagio 27 (i. 496 B) év Tp Wdoe 82 Tod dprov ris ebyaprorias 
od Adyouer Tprod-yros } Tpoxdpios dAAd Els dysos eta. P. 62. 4-6. 

% [Id.] de corpore et sanguine Christi 5 (i. 659 AB) elra bpotra tw rais yepot 

40 Tov lepéws ws emt graupov Kal adisora: KAwpevoy ... Kal wrdaTar bp’ Hua ripioss 
wal moras. Cp. n. 8 mpiv ff rots dprous periowow. P. 62. 7. 

77 Jo. Mosch, P, S. 1a7 (2989 A) wal wapéxe: adr@ [6 ewloxowos] riy dyiav 
kowoviay perd raw mpecBurépwv: 1b. 196 (3081 A) } ourfOaa ty 1H éxwdrnoig 
wapéSpapev Gore rods waidas ... mpwrous perd rovs KAnpods Taw dylav - 

45 Bavey pvornpioy. S. Jo. Dam. F. O. iv. 13 (i. 271 c) spoodrOmper air® wiby Sraxact 
wai cravpoedas rds waddyas runwoavres TOU toravpwpévou 7d cwpa brodefmpeOa wal 
émOévres SpOadrpods xal xeldn wal pérowa rod Gelov dyOpaxos peraddBoper, Jo. 
Mosch. #. s. a19 (3109 c) BAéww ody abrdy [rdv S&dxovoy] waréxorra 1d Eyor 
wothpov «al émdidovra. Cp. S. Anast. de Syn. 429 B of 82 tAGdvres ob péxpe Tis 

50 cupmAnpwoens wapioracOa dfrotacw ddAG Bi érépaw Epwrdar ri redciras by TH ovrdgea 
wai el 6 xaipos rs petadrdnpews ndpeor: wal rére elowndavres Bpopnias cs eves eal 
Tov dprov rdw pvoriedy dpwafoyres efépxovrar. Cyr. Scythop. S. Exthyoe. 80 
gaol 5 airov wal wore apds Tivds Trav ddekpav xarapdvas atte ovvévras elweiy os 
dpa poBepdy ido: wodAdms dyYiv dyyéAow ovAAcroupyovoay abr@ Kat row lepaw 

R5 ouveparroperny wal ws ty TH rou SeomzoTiKov cwparos peraAtpea Tivds wey TAY wpoc- 
sdvrow porrifopuévous ix’ abrijs dpgin, rivds 82 oloy duavpoupdyous cal vexpoupévous ... 
31d wal rots ddeApois ob Arye dapaprupdpevos nal +d rou dwooréAcv Gpora wapavew 


The Liturgy of the Dionysian Writings 487 


wpootyayv txacrov cat éavrdy 8oeipdlew wal obra ppeta@s tov Aprov re wat rov 
wornpiov peradapBdvey. Cp. p. 466. 31. 

** Hesychius s# Lev. ii (Migne P. G. xciii. 886 D) sed hoc quod reliquum est 
de carnibus et panibus in igne incendi praecepit (Lev. viii. 32). quod nunc 
videmus etiam sensibiliter in ecclesia fieri ignique tradi quaecunque remanere § 
contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis 
servata sunt: sicut enim apparet non hoc legislator praecepit sed quod reliquum 
est incendi iubet. 


APPENDIX E 


THE LITURGY OF THE DIONYSIAN WRITINGS 10 
S. Dionysius Areop. <L£ccl. Heer. iii. 


H IEPA XYNA=Iz' 
(MASS OF THE CATECHUMENS) 


(THE CENSING) 


‘O lepdpxys eixiv lepdv int rod Gelou Ovoracryplou reAfous Ef atrof rot = 15 
Oumisy Spkduevos Ent adoay Epxerar iy 700 lepod xepou meproxcy’ 


(THE LECTIONS) 
"AvaAvous 82 wdAw ént td Ociov Gucracriptov dwapxera ris lepis Trav 
Wadpav pedpSlas cuvgbotvons attG Tiv Padpuciv lepodoylav dwdoys rijs 
ixxAyoiacnixis Staxocphoews *. 20 
Ard réav Aaroupyav 4 Tav ‘Aytoypdgov AfAtav dvdyvwors dxokovOws yiverac!, 


(THE DISMIS8ALS) 
Kal perd ravras bad ris tod Aatoupyod Staxpinciis daviis tio yiyvovras 
vis lepGs meproxs of Karnxovpevor Kal of ’Evepyotpevor Kal of év Meravolg 
bvres °. 25 


«MASS OF THE FAITHFUL) 


Mévovor 82 ol ris trav Oeluv drowlas Kai xowwvias fio Trav Aaroupyav 
82 of piv doracr wapd tds to lepod midas ovyxexAacpévas of 84 dAdo n 
wav ris oixelas rafews ivepyotor °. 


(THE CREED) 30 
Mpoopodoyetrar td wavrés tod ris éxxAnoias wAnpdparos 
4 Kadolixt “Ypveleyla’. 


488 Appendix E 


(THE OFFERTORY) 
Oi 82 ris Acroupyucis Saxoophcens Exxpito ow Tots lepeGory Eni rod 
Oclou Ovoractypioy mporlacr dyxexaduppivov tov lepdv dprov «al +d ris 
eiAoylas worhpvov ® 
5 & Ocios lepdpyns ebdxiv lepdv rerci. 


<THE KISS OF PEACE) 
Tiv dylav Elpfivny G&wacr StayyéAAa Kal dowdfovrar dAAhAous Ssravres?. 


(THE DIPTYCHS) 


Tav lepav MMruxdv 4 perd riv elphynv dvdppyors dvaxypirra tovs Sctus 
10 BeBrondras °°. 


(THE LAVATORY) 


‘Eotds tnimpoobev trav dywrdtrov cupPddov tSant tds xsipas 5 Lepdpxns 
virrrerat pera trod cepvod rav lepéwv téyparos ", 


(ANAPHORA) 


15 ‘O pév lepdpyns év plow rod Oelou Oucracrmplou Kablorara:, wepteo rac 
82 pévor perd tdv lepiov of rdv Accroupyav Exxprror 


(THE THANKSGIVING AND CONSECRATION) 
‘O lepdpxns tds lepds Oeoupylas dpvet 

Tivas pév elvar ras els jpas Oeovpyias papev éfns adnynréoy Son Suvapus ... 

20 Tv avOpwreiay prow apynbev amd trav Oeiwy ayabay avonrws ¢£odicOncacay 
n worurabeorarn (wn Siadéxerat al rd rod POoporaor Gavarov mépas* dxodov- 
Bws yap 9 rns Syrws ayabdryros odeOptos dmooracia Kai ris lepas év mapadeiow 
Geapoberins trepBacia rdv éfoorpncavra rov (woraod (vyoU rais oixeias 
porais cai Oedxrixais rov évavriou cat Svopevéow amadras rots €vayrios ray 
25 Oeiwy dyabay rrapadédwxer, EvOev edeewas avri pev alwyviov rd Ovnrow ayrn\- 
Ad£aro, ryv 3€ olxeiay dpyny év POaprixais €oxynxvia yeveceo emi rd THs apyns 
xarddAn\ov eixdérws Hye 7d mépas’ GANG Kal ris Oeias Kal dvaywyou (wns ébeXovcias 
dronecovoa mpos thy evavriay ¢oyatiay nvéxOn thy moAuTabecrarny dAdolwow 
mravapevn 8€ cal ris evbeias ddov rhs émt rd dyrws dvra Oedv exrerpappevn 
30 kat rais dAeOpias Kal xaxepyériow trorarropeyn mAnOiow éddvOavey od Geors 
ovde didous adAa Svopeveis Oeparevovaoa, ray dé adedas atty Kata rd olxeioy 
dyn\ees droxexpnuevo ele dvurraptias olxrpas épmemraxet Kat amwdeias Kivduvoy. 

7 8€ rns Oeapyixns ayaOdrnros aretpordrn didavOpwria Kai Thy avroupydy Huey 
ayaborperas ovx amnvnvato mpdvoray adda é€y adrnOet pebefer ray xa” npas 
35 Yevouern mdvrwy avauapryrws Kai mpos Td Taretvoy Nuoy évoroinbeioa pera ris 
Tov oikeiwy agvyxurou Kai GAwBjrov mavrehas eLews THY Mpos auTny pir 
Kowwviay as spoyevéot Ardy eBwprcaro Kal ray oixeioy avddake perdyxous 
Kah@v, THs pév aroorariKns mANOvos ws f Kpuia mapadoots Exe TO Kad” Hyer 


The Liturgy of the Dionystan Writings 489 


xaraXvoaca Kpdros ov xara Svvamuy ws trepioxvovea, kara b€ Td puoTiKes 
nuiy mapadobey Adytoy €y pice Kat Stxaroovyy, ra xaS npas 8é mpos rovvavrioy 
drav ayaboupyas pereoxevdcaro’ 16 pév yap kara vouy nay adapreés everrANoev 
oABiouv nat Oeordrov dwrds Kat rois Geoe8éow exdopnoe rd aveideoy xaddeoe’ 
To 8€ rhs Wuyxis oixnrnpioy év ravredet awrnpia ris Goov ofmw Katamecovons 5 
npaey ovcias évayeardrwy maddy xai POoporaay porvopayv nrevOepwoey ava- 
yoyny nuiv imepxoopoy Seitaca Kal roXireiay vOeov ev rais mpos atThy nov 
iepais xara rd Svvardy ahopomoert’ rd Geopipnroy de mas dy nyiv érépos 
éyyévotro py tis tev lepwrareay Oeoupyarv pynpns avaveouperns aet rais lepapyxi- 
ais lepodoyias re xal lepovpyiats; rovro oby motovper ws ra Adyta Grow els 
THY aUTHS avapynow 
évOev 5 Gatos lepdpyns emi rod Oelou Gvotacrnplou xaractds Spvet rds eipnpévas 
lepds Geoupylas *Inood rijs Oaordrys hydv mpovolas &s émi acwryplg rod yévous 
tov elSoxlg tod mavayeorétov Martpés év MMvyevpan dyip xard td Adyiov 
éreAclooev. 15 
"Ypviioas 82 cai riv ceBacplav abrav cal vonrivy Oewplav év voepois dpOaApois 
éromrevoas émi riv cupBoduciv abrav lepoupylav epxera nai rodro Geomapa- 
Sérws’ Sev etAaPGs tre pa Kal lepapyixds perd rots lepovs trav Seoupyrav 
tpvous trip ris trip abrov lepoupylas daoAoyeira: mpérepov lepGs mpds abrov 
&vaBoav 20 


a a a > > A . @ 
Sv elwas Tovro roveire els Thy €uny avapynow 


base 


fe 


eita Tis Ocopiphrou tavrys lepoupylas dftos altet yevéobar cal +i mpds atrov 
Xpiorov adopormon ta Ocia TeAéoan Kal Siabotvar mavaylws cal tous Tév lepdv 
peOégovras lepompends peracxeiv ™. 


(THE MANUAL ACTS) 35 
‘lepoupyet rd Cadtara Kal tm’ dyv dye ta tpvypéva Sd rav lepds mpoxa- 
pévwv cupBddAwv cal tds Swpeds trav Geoupyrav OrobdelEas 4 
tov éyxexaAuppévov kal ddiaiperov dprov dvaxaAvipas els woAAd Siarpet |, 


(THE COMMUNION) 
Eis Kowwovlav lepdv atrés re épxerat xal tous dAAovs mporpémerar'®, 30 


(THANKSGIVING) 


Meracyxdv 82 Kai peraSous rijs Ceapyuciis xowwvlas els edxaptorlav lepdv 
kataAfhye perd wavrds rod Tis éxxAnolas lepod wAnpdparos '”. 


In accordance with the plan of the Eccl. hierarch. the synaxis is described 
continuously in c. 2, and the description is repeated in c. 3, sometimes in other 35 
words and sometimes more explicitly, with a commentary or ‘contemplation’ 
on the successive features. Above, the more explicit description is adopted in 
each case, or the two descriptions are combined. The reff. are to Opp. S. 
Dionys. Areop. ed. Corderius, Antv. 1634. 


490 Appendix F 


1c. 3 § 2: xcoworla ral ome Cc. I: pvorhpoy cuvdtens efrovw sowverias 
c. 2 tit. 2c. 2: 3 § 3 rdw lepdpxy (the bishop)... dwd rov bee 
Ovoacrnplov péxpe TaY toydrow rou lepov per’ edooplas lévra wal add ex’ aire 
TeAcorinws dwoxa@iordpevoy, The prayer is not mentioned here: probably 
§ & private prayer is meant in c. 2. 7c. a, *¢..2. Sc.a: bwd... 
gowns c. 3 § 7. Ae:rouvpyol includes deacons and subdeacons: S. Maxim. Schol. 
P. 305 Aecroupyous gyor rods Siaxdvous xai rods viv dwokaxdvous Aeyouévous. Here 
= deacon. *c, 2. Cp. p. 13. 168qq., 28. 12 sqq., 30. Io “qq. Tea:3§7 7TH 
Cpvor 32 rovroy of wey byvodAcylay Kadovou, of 8¢ THs Opnoxeias TO oduBodrory, DAs 
10 82 ds olpa: Oedrepor lepapyeeny ebyapioriay ds weprextucny Taw els huas Oed0er dquc- 
pévaw lepav 3dupoy. Sc. 2: byeexaduppivoy c.3§ 8: of . . . dexprra, 
S. Maxim. Schol. in loc. texpero:, ol wpiror 8cdeovor. Pe. 2, Me. 3§9: 
C. 2 pvorian tov lepay xruyaw dvdppnos tmredci rat. 1c, 3§10: c. 2 zal 
vyapévow rds xeipas G3art Tov lepdpxou xal raw lepton. 43 c. a: 3 § Ia 
15 3c. 3 § rr sq.: c. a weal rds lepds Oeoupyias 5 lepdpyns bprheas. 4 c. 9: this 
seems to refer to the elevation, but it is not clear, since in 3 § 12 wal. . . bwodeigas 
is omitted and after cvpBdd0»r it continues rdv ydp éyxexad., so that the allusion 
may be only to the unveiling. On the other hand there is no explicit allusion 

to the fraction in c. 2. co. 3 § 12. 16 ¢, 2. Wc. 3 § 14. 


20 APPENDIX F 


THE EPISTLE OF JAMES OF EDESSA TO 
THOMAS THE PRESBYTER 


J. S. Assemani Bibliotheca orientahs i. pp. 479-486. 


As touching this mystical ministry of the reasonable and unbloody sacrifice, 
25 that is to say touching the kurdbho or kurb6no, our fathers have delivered this 
unto us. 

After the reading of the holy books of the Old and the New Testament, it is 
right that there be three prayers: the first prayer over the Hearers, the 
deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass 

30 beneath the hand of the bishop or the presbyter, receiving the imposition of 
the hand and going forth. And after that let there be the prayer over the 
Energumens, and when the deacon cries aloud Go, ye energumens, they pass 
beneath the hand of the bishop or the presbyter who has instructed them 
and go forth. And they make a third prayer over the Penitents, and these 

35 also the deacon dismisses and they go forth. But all these things have now 
vanished from the church, albeit sometimes the deacons make mention of them, 
exclaiming after the ancient custom. 

And after this the deacon proclaims Let the doors of the church be shut. 

(But perhaps someone will ask us why the doors are closed at this point. 

4° To whom we reply: the reason that the doors are shut and the mysteries are 
performed in silence and by oral tradition is this: first, for fear of the heathen, 


The Epistle of Fames of Edessa 49! 


lest the heathen should hear these things of ours and offer them to their gods, 
like Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed 
in it the victims of the law!; and also Julian the heathen who arranged for 
his gods prayers and liturgies like ours and instituted mysteries like the 
church’s for his idols and so on?. 

And also at the consecration of the chrism formerly three prayers only were 
recited over it: and also the prayers of ordination were one by one? and they 
were said over him [the ordinand] at the imposition of the hand and in silence 
or g*hontho: these the doctors afterwards amplified). 

So when the Faith of the cccxviii fathers was written, it seemed right that it 
also should be added in the order of the kurdbho‘ and that thereby souls and 
hearts and bodies should be sanctified as well as voices. 

And after this that there should be Prayers of the Faithful, three in number, 
with closed doors: soon after when divers rites and feasts were arranged in 
the church they made these three prayers of the faithful—one of them for the 
petition of the mystic Peace*, the second of the Imposition of the hand, and 
the third that wherewith they uncover the table‘ and signify thereby that the 
doors of heaven are then opened. 

And forthwith the deacon gives directions admonishing to STAND FAIRLY” in 
becoming order, signifying thereby that the priest is just about to begin the 
mystic ministry. 

And when they have collected their thoughts the priest turns and gives 
them the peace saying Peace be to you all and makes over them the sign of 
the cross and they answer him AND WITH THY sPIRiIt. But the fathers 
afterwards arranged this place and judged that at the time of the cross they 
should say THE Love or Gop THE FATHER, THE GRACE OF THE ONLYBEGOTTEN 
SON AND THE FELLOWSHIP OF THE Hoty GHOST BE WITH YOU ALL and that 
instead of one cross the priest should make three over the people. (The 
Alexandrine fathers instead of this say THe Lorp BE WITH you ALL before the 
beginning of the kurdbho)®. And after this the priest says to the people 
LirT UP YOUR HEARTS: the people answer him Our hearts are WITH THE Lorp. 
And moreover he cries aloud to them LET us GIVE THANKS UNTO THE LorpD: 
and they answer him What thou hast said 1s MEET AND RIGHT. 

And when by these things that have been mentioned—to wit that he has 
given them the peace and has signed them with the cross and that they have 
answered him appropriately—and by these two last things—to wit that he 
has given them direction and that they have given him their consent and 
pronounced his intent to be right—they with him and he with them have been 
made one body of Christ and one mind: then the priest turns to God and, 


35 


30 


from the words whereunto they have consented and from the intent of the 40 


people themselves, makes a beginning of his words to God the Father to 
whom is offered the sacrifice of the body and blood of the onlybegotten for 


1 The origin of this story does not appear. 2 S. Greg. Naz. Or. iv. 111 
(i. 138 D.. 3 T.e. one for each order. * P, 8a. 5 Pp. 83. * P. 84. 
TP, 85. ® P. 164. 


492 | Appendix F 


the propitiation of the souls of the faithful. And whereas the priest and the 
people have meetly accounted it right to give thanks unto the Lord, he says 
Ir IS MEET AND RIGHT TO PRAISE THEE and in a few words commemorates the 
whole scope of the grace of God as touching man and his first creation and 
5 his redemption thereafter and as touching the dispensation which Christ 
wrought in our behalf when he suffered for us in the flesh: for this is the 
whole kurdbho—that we should commemorate and declare the things which 
Christ wrought in our behalf'. 
He supplicates also for the descent of the Holy Ghost *. 

10 = And afterwards he also makes the Commemorations and therewith concludes 
the kurdbho’, 

And after the conclusion of the kurdbho and this order [of commemorations] 
he gives peace to the people and signs them with the cross‘. 
And immediately he breaks and signs the mysteries and manipulates them 

15 while the deacon says the kathuliki°, 

And afterwards they say the prayer OuR FATHER WHICH ART IN HEAVEN °, 

And they have dclivered unto us that after these things the priest ought 
again to give peace to the people and make the prayer of the Imposition of 
the hand’, 

20 And after this they have commanded that he impart to the people the grace 
of the Trinity and sign them three times with the cross saying THE GRACE OF 
THE Trinity and the rest and that they answer AND WITH THY SPIRIT ®, 

After this they have delivered that the priest ought to testify to the people 
and admonish them and say TJhese HoLty THINGS of the body and blood are 

25 given TO THE HOLY and pure, not to them that are not holy and while he 
testifies this and cries aloud he raises the mysteries on high and shows them 
to all the people as if for a testimony, and the people immediately cry aloud 
and say THE ONE FATHER !S HOLY and the rest®. 

And so they communicate in the mysteries ™. 

3o And after the reception they have commanded that there be an acknow- 
ledgment and thanksgiving for that they have been accounted worthy of the 
communion of the body and blood "', 

And that there should be also a prayer and an imposition of the hand ¥, 
And that the deacon should dismiss them that they may go in peace. 

35 +=This is the tradition that I have received from the fathers and the same also 

I hand on. 


And it is right that I speak to you of the varieties that are in the kurdbho. 
There are two orders which are found in this ministry of the kurobho— one 
affecting the kurdbho and the celebration of the mysteries themselves, and the 
40 other affecting the commemorations. And those who dwell in the imperial 
city and in the provinces of the Greeks—in like manner as we offer, they also 


1 P, 86. 2 P. 87. 3 Pp. 89-96. ' P. 96. 5 Pp. 97-99. 
® P. go. 7 P. 100. ® P. ror. 9 P. ror. 10 Pp. 102 -104. 


The Epestle of Fames of Edessa 493 


make the commemorations: so that first they offer and then forthwith make 
the commemorations: some commemorate many and others few and those 
specified. And therefore the priest says REMEMBER, 0 LORD, THOSE WHOM 
WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED!. But the 
beginning of the order of the commemorations is when we say MOREOVER WE 5 
OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SION THE 
MOTHER OF ALL CHURCHES’, which is the church of Jerusalem that was from 
the people of Israel, which had its beginning from the apostles. But the 
Alexandrine fathers offer after another sort in that they first perform that 
order of the commemorations, that is, the memorials, and then after this is the 
order of the holy kurdbho. There is also a difference in the commemorations : 
to wit, AS IT WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE 
GENERATIONS AND WORLD WITHOUT END. AMEN: in Alexandria the priest 
finishes the prayer As 1T was and the rest, and the people thereafter say 
AMEN simply*. There is also another difference in many churches: instead 
of THE ONE FATHER IS HOLY, THE ONE SON IS HOLY ‘ and the rest, some say ONE 
Lorpb, ONE Son Jesus CHRIST TO THE GLORY OF GOD THE FATHER. Amen ®, 

But since you have also made inquiry touching the crosses, how many thcre 
are, give heed to what I say to you. The fathers have delivered unto us to 
make crosses, three times on the mysteries and three times on the people, and 20 
three crosses each several time, so that there be made nine crosses on the body 
and nine crosses on the blood and nine crosses on the chalice and nine crosses 
on the people. And the points whereat the crosses are made on the niysteries 
are these : the first time when we hold the p®risto of the bread and show it to 
God the Father as the Son also showed it and say WHEN HE HAD GIVEN THANKS, 25 
HE BLESSED © and the rest. In the same manner also on the chalice when we 
say the same words. The second time is after the invocation of the Spirit 
when we say on this wise THAT COMING DOWN HE MAY MAKE THIS BREAD’ and 
we make three crosses: likewise also on the chalice three crosses. The third 
time when we break the bread and sign the chalice after the conclusion of the go 
kurdbho*®. The crosses that are made on the people—the first time is when we 
say THE LovE or Gop THE FatHer®: the second time is, when we have 
finished the kurdbho and have prepared to break, we say to the people THz 
MERCIES OF THE GREAT GOD AND OUR SAViouR * and the rest: the third time is 
when having finished the whole kur&Sbho we say to the people THe Grace 35 
OF THE HOLY TRINITY '' and the rest. But as to the error of some, in that when 
they make the crosses on the people, they make them also on the mysteries, 
this is the reason: forasmuch as the priest each time he makes the cross on the 
people is ordered to make it first on his own person and then on the deacons 
who are at the east of the table and then on those at the north and next on 40 
those at the south and then to turn to the people at the west and make three 
crosses ; not understanding, they have supposed that that cross towards the 


° 


i 
ze 


1 P. gs. 2 P. 89. 3 Pp. %, 180, This does not correspond with 
the present text. * P. 108. > P. 341. * P. 87. 7 P. 88. 
* P. 97. ° P. 8s. » P. 97. 1 PB, sor. 


494 Appendix G 


deacons who are at the east is made on the mysteries. Besides this you must 
know, that if there are deacons all round it is right that he make crosses on 
them; but if there are not he should make crosses in the direction in which 
they are found. 

s Again you must know that, as for those canons’ which the deacons say, if 
there are no deacons there is no necessity for the priest to say them: but as 
for the responses which the people say—as for example THEY ARE WITH THE 
Lorp and IT 1S MEET AND RIGHT and THE ONE FATHER IS HOLY and the rest 
of the like sort—when there is no one behind the presbyter, the presbyter 

10 must not curtail, because all of them are necessary and are considered to be 
parts of the kurdbho. 


’ Kandné. Pp. 88, 89-95, 97-99- 


APPENDIX G 


THE PRAESANCTIFIED LITURGY OF S. JAMES 
15 Cod. Sinatt. 1040 


The references are to the corresponding passages of the ordinary Liturgy of 

S. James above. In the left hand column the suffrages are only given in full 

so far as they differ in their readings from those above: otherwise only the 

cues and «TA are given. The priest’s prayers are unknown, but of course 

20 mutatis mutandis they must have corresponded to those of the ordinary 
Liturgy. See note p. 5or. 


AIAKONIKA TH2 TIPOHTIAZMENHE AEITOYPFIAS TOY APlOY 
IAKQBOY 


«MASS OF THE CATECHUMENS) 
25 (THE LITTLE ENTRANCE) 
*O Btdxovos ('O lepeds errevxerar danxAcvépevos) 
“Ere xXivovres ra ydvara éxrevas ev P. 3484. 
eipnvn tov Kupiou denbapev 
"Ey Suvdpes xal éXdes Geo avacraper 
30 ‘Ymép rns elpnyns rov cupmayros Kéo- 
pov kal évacews macayv Tray dyioy 
rou Ocov dpboddéwy éxxAnotmy rov 
Kupiou 8enbopev 
‘Yrép cwrnpias wal ayriAnews tov 
35 dyiov marpos nuay TMeérpovu rov apxt- 
emtoKdmov, TavTos Tov KAnpou KTA 


The Praesanctified Liturgy of S. Ffames 495 


"Yrép ray evoeBeoraroy Kai OeouAdk- 
Tov nuaov Baoikéov, maytos Tov 
waXariov xai rov orparomédov xat 
ris oupavdbevy Bonbeias oxenns xat 
vixns avtay rov Kupiou denbapev 

“Yrep abécews duapriay nay Kai ovy- 
xepnoews mAnppeAnuaroy Huor cai 
rov puaOnvas yas Kal cwbnvas and 
saons Odjiews dpyns avdyxns xal 
érayactacews €Oyay rou Kupiov 8en- 
Oapey 

‘Ynép ris dyias Xpiocrov rov Geov 

_ Hpov mévews cal raurns ths wéAews 
kai maans méXews Kai xwpas Kal roy 
év niores olxovyray év avrais eipnyns 
cal dogdaXelas atray rov Kupiov 
denOdpey 

Tis wayayias axpayrou trepevdoyn- 
pevns Searroiyns nuasy Geotdxov xai 
de:rapbevouv Mapias, rey ripiwy arw- 
pdrey dpyayyéAwy, tov dyiou ladr- 
you rou évddgtau mpodrrov mpodpdpou 
xai Banrniorov, trav Oeiov lepar 
aroorécAwy mpodntay Kai adOdo- 
@dépwy paprupey kcal wayrev toy 
dyiov xal Sixaioy pynpovevrcoper 
Grws evxais kai mpecBeiats atroy 
of mavres ehenO@per. 


<THE LECTIONS) 


(TA ANACNQEMATA). 


(MASS OF THE FAITHFUL) 


(THE PRAYERS) 


Merd +d wAnpwOfva td dvayvoocpara 
Aéyar 3 Brdxovos 


LT yokagwper 

"Eri xXivovres ra ydvara éxrevas Tov 
Kupiou denbapev 

"Ey duvdpe xai Ade Ceov dvacraper 


(‘O tepeds érevxera) 
Pp. 98-40. 


10 


20 


25 


30 


35 


496 Appendix G 


‘Yrép ris elpnyns Tod cupmavros xéopov Kai évocews mavey Tey dryiay Tov 
cov cpbodégeay éxxAnoiy rov Kupiov senbapev 
‘Ymép owrnpias kat avriAnews tov dyiov marpds nay [lérpov rov apyiemw- 
KGmou, tjavros KTA 
5 ‘Yrép adévews dpapridy hyaov xai ovyxwpnoews wAnppeANuaroy HudSy Kai roi 
pvaOjva cal cwOnvar npas amd maons OAiWvews Opyns avaynns Kai éxara- 
ordcews €Ovay Kr 
Taw dyiov év8dgéwy arocréAwy mpopyray kai dbdopdpwy paprupey Kai mdrrer 
ray dyiov cai dixaiwy pynpovevowper Sms evyais xal mpeoBeias avrev 
10 ol mravres éAenOapev 
Thy npépay macay redeiay ayiay eipnxny Kal dyapdprnroy mapa rou Kupiov 
airnowpebu 
“AyyeAov eipnyns rd 
Luyyvopny cat adheow xr 
15 Ta cada xal cupdépovra xrdX 
Tév imddouroyv xpdvov rns (wns npdy ev elpnvy xal peravoia éxreXéoas «rr 
Xptortava ra réAn THs (wns Nua dvaduva averaicxurra Kai Kadny aroAoyiay 
Thy ent rou duBepov Bnuaros xrdX 
Tis mavayias dxpavrov vrepevdoynpevns Seorroivns nywv Geordxov nai detmap- 
20 Gévov Mapias pera mavrov trav dyiov err 
Tas xehadas nuady ra Kupip xXivoper 
P.40. ... 


(THE GREAT ENTRANCE) 
25 ('O Sidxovos) 
"Ev elpnyy Xpiorod WadXere® 
Mn Tis TOY KaTnXOUpEv@Y’ fn TIS TOY auunToY py Tis THY py Suvaperay 
Hpi cuvdenOnvat 
"AMArAous emiyvore’ aAANAous yywpioare 
30 Tas @vpas «xXeioare 
’Op6ot awavres 
P. 41 sq. 
Kal petra rotro 
Sropey Karos E 
35 "Ev elpnvn rov Kupiov denbaper 
Pare fer \. ae ae” 


* Cp. cod. Rossan. in Swainson Greek Liturgies p. 236: apparently the 
invitation to the Cherubic hymn. 


The Praesanctified Liturgy of S. Fames 497 


(THE INCLINATION ) 
(‘O 8tdxovos) 


Tas xehadds npay rp Kupip xdivoper. 
és cw «. SPoags 


(axpovqors b4d 700 leptus). 


Ge 


(THE VEIL PRAYERS) 


Kai perd rijv dxdevnow & Sidxovos 
Kupte etAdynooy 

"Ey elpnyn tov Kuplou denbapev 

Lacov éAénoow oixreipnooy avyriAaBou 
cat dcadbvAagtow xrdX 

‘Ynép ris dvwbev elpnyns nat pir- 
avOpwnias dpovoias xal owrnpias 
KTr 

‘Ymép rhs elpnyns rou cupmavros Kéo- 
pou kcal évacews tay ayiov rou 
Ccov dpbodd~wv éxxAnooy xrd 

‘Yrép cornpias cat avriAnWeos rod 
dyiov marpés nuov 8 8 rov rarpt- 
dpxov xat Ilérpov rov smavociov 
apxiertaxérou nov, mayros rov 
KAnpou Krh (p. 39) 

‘Ymép trav evoeBeotrdtwy xai Oeodu- 
Adkray nuav BaowWéwy, mavrds rod 
®aXariou kai rou orparonésou atray 
rou Kupiou dendapeyv 

“Yrép rns dyias Xpicrov rou Geo nuay 
mddews kai tis Bauvidevovons xai 
Tavtns Nay THs moAews Kal maons 
mdews kai xwpas xal roy ev dpboddé@ 
miore kat evAaBeia Xpiorov oixovy- 
rwy év avurais eipnyns nat aodadeias 
avra@y tou Kupiou xrdv 

‘Ymép rav €dvrwy kal épyopevor 
Xptoriavay Tov mpooKuvncat ev ToIs 
dyiows Xpiorov rov Oeov nuoy réros 
rovras tay ‘lepocoAvpwy, ddotro- 
povrreoy fexrevovrwy xai trav éy 
alxypadwoia Gyrwy adeAhav npav, 
elpnuxns émayd8ou éxaorov pera 


Kk 


(‘0 lepers) 
Pp. 44-49. 


15 


20 


35 


30 


ise) 
eyt 


40 


498 Appendix G 


xapas dv rdye eis ra olxeia airoy 
rou Kupiou denbaper 
Yep dhecews duapriay nal ovyxwpn- 
ews trey TANpeANLaTaY Hyay Kal 
5 tov prodnva cai owbnvat nas amd 
ndaons Odjiews dpyns avdyxns xai 
énavagracews €Oyay rov Kupiov xrX 
‘Yrép rov eloaxova Ojvat cai eumpdadex- 
rov yevéoOas Thy Sénow Nuoy évamcoy 
10 rot Qceot xal rov xarameppOnva 
wAovota ra Xen Kal Tous oixrippous 
atrov émi mayras nas Kal rov 
caraki@bnvat nas tis Bactdelas 
TOY ovpavay exrevas Sedpebd cov 
15 ‘Yrép ray ras dyias ynoreias ras den- 
cas Scexredovyrey kal €XOdvrwv rov 
Npooxuyvnoa ev ta Conpdpw rap 
rouT@® xal év rais dyiais éxxAnoias 
dpbodd£av rod Kupiou denbapev 
20 Tys mavayias xal trepevicynuérns 
Gxpavrov Seoroivns nuav Oeordxouv 
kai aevrapOévou Mapias, ray ripioy 
dowpdteay apxayyéAwy, Tov dyiouv 
"lwdvvou rov év8dfou mpodnrov mpo- 
25 8pdpov xai Bamricrov, trav Oeioy - 
lepdv évodEwov anoorddwy mpopnrar 
cat ab\opépwy paprupey pera may 
Toy Tov dyiwy Krh 
Kat imép ray mpockomobevtwv kat 
30 «6 TpoaytagGevrwr ripiwy evddtwv én- 
Oupavioy pvorixay Ppixray ripioy 
Geiwv Sapwov nal owrnpias rov map- 
eararos xai mpoodepovros dyiov 
doiov rarpos nydy cat lepéws Kupioy 
35 Tov Gedy nua ixerevowper 
(éxdovnors td tol lepéws). 
(THE LORD’S PRAYER) 
Kal pera rij éxpevnow (5 Sidxovos) ('O lepets dsrevxeras) 
TAnpocwper ry Sénow nov re P, 58 sq. 
40 Kupip dre mAnpns 6 ovpavds cat 7 
y7 ms 8déns atrov 
® Marg. rov xuplou hua "Incot Xporod. 


The Praesanctified Liturgy of S. Fames 499 


Kal trép ray mporeOevray xai mpo- 
ayucbévrey tipioy Sepov Kupip 
TH Oep jpav SenBoper 

"Onws Kupios 6 Oeds npay 6 mpoodebd- 
pevos aura eis rd dytoy Kai trepov- 
pamoy Kai voepor avrov Ouctacrnpioy 
nth 

Thy évéryra tis wicrews Kal riy KoLve- 
viav kat Swpeay rov dyiov Tvevparos 
airnoduevot €avrovs Kat adAnAovus 10 
cal racay tiv (ony nay Xpiore 


TS Ocp rrapabapeOa 


mn 


5 lepeds dxevet 
Kal xaragiwcoy jpas Séorora (diAdvOpwre perd mappngias axataxpirws Ktd) 
& Aaés 15 
Idrep pay (6 é€v rois ovpavois dytacOnre rd Svoud cov xrh) 
5 lepeds 
6re vou €or 9 Bacwdeia (Kai 9 dvvaps Kal 7 8dfa rod Tarpds «rd ). 
(THE INCLINATION ) 
‘O Sdxovos 20 
Tas xehadas tpay rp Kupip xXivare 

PeGOe: 9), ee 


<THE MANUAL ACTS AND THE COMMUNION) 


CO S:dxovos) 
Mera ddfov Gcov mpdcyoperv 25 
P.6%. . 2. 6 « 
(O S:dxovos) Pp. 62-64. 


Elrwpey mavres trép owrnpias evfwias 
Te Kal paxponuepevoews rou dyiov 
matpos npey Kal apyx.erioxdroy 30 
Tlérpov, mavrés rot KAnpou Kai rov 
iroxpicrovAaovd’ cat brép rou Theo 
nal ebpevn kat evdiddAaxroy yever Oat 
rov ayaboy Kai giravOpwmoy Cecov 
ént rais duaprias nudy cat éXejoar 35 
npas xara rd peya trys pidavOponias 
avrov EXeos* kal Unép rou ovyxwpn- 
Onvat npiy way mAnppeAnpa éxovowy 


Kka2 f 


500 Appendix G 


re Kai dxovotoy xal umép taons 
Wuyis xpisriavav OdtBopevns kat 
xararovoupevns éA€ous Oeov kal 
Bonbeias emiSeouévns’ Ere imép tay 
5 evoeBecrdray «at GeopvdAdxroy 
jay Bacitéwy, xparovs vixns oia- 
povns elpryns vyteias Kat owrnpias 
al’ray’ xal.rov Kupiow rdv Gedy 
Hpay ért méov cuvepyjoat cat Kar- 
190 «6 evoda@arat avtrovs éy mace Kai Uro- 
ragat vo Tovs médas altay mayra 
€xOpebv cai rodépov’ Kai Umép owtn- 
pias nal dadécews apaptiay tov 
Sovlwy rov Geov & 8 xai 8 8, 
15 pynpns cal avanavcews Trav dcioy 
mwarépoy nuay Kat adekdav xai 
mavrov xpioriavay trav dpboddgor 
einopey tavres 
& Aads 
20 Kupte éXenoov 


Lp’. 


( THANKSGIVING) 


*O Sdxovos 
"OpOot of peradaBovres trav dyiov 
25. axpdvrwy aéavarwy Kai (woroay 
tov Xpiorov pvornpiey émi apere 
TOY dpapriav jnyoyv afios evxapt- 
ornowpev tro Kupio 
"Ors yévnrat npivy 1 perddnyis tay 
30 aytacpdrwv avrov eis amorpomny 
mavros movnpov mpayparos, eis epd- 
diov (ans aiwviov Kal eis Kowwviay 
xtA 
Ths mavayias Kat Umepevroynuéevns 
35. aypdvrov Seormoivns nuay Oeordxouv 
kat aeerapOevou Mapias pera mavreov 
Tay dyiov pynpovevoavtes éavrovs 
KTA. 


(THE INCLINATION) 
40 (°O B:dxoves) 


(°O lepevs efxerar) 
P. 65 sq. 


Tas xepadas npav ra Kupip xdivepev 


ews we a Pe OFer 4 


Diptychs of Ferusalem 501 


(THE DISMISSAL) 
('O Budxovos) 
"Ev elpnvy xa dyary Qcov ropevOaper. 


APPENDIX H 


DIPTYCHS OF JERUSALEM 5 
I 


From the Diakonika of the Liturgy of S. James contained in Cod. Sinait. 1040. 
The Diptychs are those of Jerusalem (502. 6) written for use at Sinai (501. 20) 
in the Liturgy of S. James (cp. p. 56 sq. above). The approximate date 1166 
is fixed by the names of the patriarchs commemorated : Luke of Constantinople, 10 
Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria 
before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in 
1166 (Lequien Onens Christianus i. 269; ii. 487, 759; iii. 503). Peter of Sinai 
(Pharan) is unknown to Lequien (iii. 756). The emperors are not brought 
up to date: the latest commemorated is Alexios I Komnenos, 1081-1118. 15 


'O dy rois Seftots Sidxovos . . td Slaruxa trav Lavrov 

"‘Ymép carnpias eipnyns édé€ous ayanns Staporns xal ayriAnews tov dyiou 
natpos nuay Nixnddpov rov marptapxou ‘lepogoAvpwy nai roy oly a’re 
dyioy peyddov olkoupencay dpbodé£mr rpiay marpiapyav Aovea Koyoray- 
TivouTrdAews, Twhpoviov ’ANefavdpeias, 'APavaciov ’Avyrioxeias, [érpov re 20 
Tov mavociou maTpos nay Kat apxtertoxdrov Kai Aowmayv dciwy warépwy 
kal émoxénav tay €v mdon TH olxoupévy GpboddEws dpOcropovvrey réx 
Adyov rHs adnOcias, mavrds éxxAnovaorixod opOvddfou rdyparos 

Kai trép Baothéwy xal mavrav trav ev trepoyxy Kai éfovcig Gryrey iva ipepov 
kal novxtoy Biov diayopey év macy evoeBeig cai cepydrnre 25 

"Eri imep mpecBurépwy d.axdywv Otaxomooay vrosiaxdvey avayyworay épunver- 
Tay éropKictay Wadtay povaldvrey deirapbivey xnpay dppayay ¢yxpa- 
Tevopevwy kai ray év ceuyp yay diaydvrov Kal ray piroxpiocrey 


Elra & t£ dptorepdv Sidxovos td Slirruxa Trav Kexotnpévev 
Ths mavayias Kal trepevroynperns Seoroivns jyar Oeordxov nai aemapOévov 30 
Mapias, rov dyiov ‘lwdyvou rov évddgou mpopnrov mpodpdpov kal Barrricrov" 
ray dyioy drooréAwy LHérpov TMavaou "Avdpeou "laxaBou ‘ladvyvov S:Xinmov 
BapOoAopaiov Copa Marbauiov "laxaBuv Lizwvos "lovda Marbia’ Mapxou 
Aovuka ray elayyeMoray’ Tay adyiay mpopyray kat marpiapyay Kai diKaiwp’ 


502 


Appendix FH 


tov ayiov Zreavov rod mpwrodiaxdyou xal mpwropaprupos’ rey dyiar 

papripwy xal dpodoynray rev dia Xpiorov roy GAnOcwdy Gedy nucoy papte- 
pnoavrey cai duodoynravray riy Kadny 6podoyiay 

Tay dyiov warépoy joy cal dpxiemoxéreay Tey amd Tov ayiov "laxemBov roi 

5 arooré\ov kal ddeAhov rou Kupiov Kai mporov ray apxiemtaxdétreay péyp 

EvOupiou: Zupedy nal "Iwavvou raurns ris dyias Kupiov rou Oeov nye 


WOAEWS 


Tov dyiey matépwoy nuay xai ddarnddov 


KAnpevros 
Io Tipodeou 
"Tyvariou 
Atovuciou 
Atoyuciou 
NuxoAdovu 
15 Elpnvaiov 


Tpryyopiou 
*Ade~avdpou 
Evorafiov 
*AGavaciov 
BaoiAeiov 
T'prryopiou 
T'prryopiou 


*ApBpooiou 
*Aphuroyiou 
TiBepiov 
Aapdoov 
*Iwavvou 
"Emiaviouv 


Ocodirou 


KeXevorivov Evcbpaipiou — 
Avyovorivov Maprivov 
Kupiddou "Ayddavos 
Aéovros Lapporiou 
IpéxXou 

POuKos 

*Oppiodov 


Kai ray dyioy peyddwov era Suvddev ray év Nixaig rpiaxocioy Séxa Oxres «ai 
ray €v Kovorayrwourd\e éxardy mevrnkovta Kal tov ev Edéow ro apore- 
pov Staxocioy kai rey év Kadxnddu éfaxocioy rpidxovra Kal rey ev rq dyia 
népnty ovvdde éxardy éfnxovra recodpey Kai roy év ty ayia Exry cuvdde 

20 Siaxocioy Gydonxovra évyéa nai ray év ty dyia €Bddun cvvdde rpraxociay 
mevryxovra, Kai Nowrav dyiwv ratépey judy «al émioxdnwy tay €y wdoy 7 
olxoupévy GpO0dd~ws cpOorounoayroy tov Adyoy THs GAnOeias 

Tov dyiwy marépwy nov Kat doxnraoy 


TlavAov 
25 *Avrwviou 
TlavAov 
Taxwpiou 
*Appova 


Gcodwpou 

“lAapiwvos 
*"Apoeviou 

Maxapiov 

"Iwavvou 


"Egpaip 
*Ovovdpiov 
Zupewvos 
Zupewvos 
@codoctou 


2aBa ’Avacraciou 
Xapirevos Koopa 
Evéupiou "lwdyvou 
Tepagipov 

Mafipou 


ral roy dyiwy narépwy nay trav avaipelCévray td trav BapBapey ey re 
30 dyip Spe ro Swa nal ev r7 ‘Paide 
"Ett tmép mpeaBurépwy dtaxdvwr diaxonaoay trodtaxdvar dvayvyweoray épunvev- 
Tay éropkiaTay Wadtoy povalarvray tay peta rictews vy TH Kowwwria THs 
dyias gov kaBoAtKys Kai amooroXtKns éxxAnolas TeKecwbevrwy 
Kai ray evoeBav cal moray Baowtewy Kevotarrtivov ‘EXévns, Geo8ociou rou 
35 peydAov, Mapxiavod BaoiAciou Kavoravrivoy ‘Papavod, MixajA povayxoi, 
"Iwdvvou cat Elpnyns, ‘AXefiou cat Elpnyns xa ray car’ atrovs evaeBas cai 
moras BaowWevodyrey cal rdvtov toy dv miore Kal oppayids Xprorov 
mpoxekoipnpevoy didoypioray cpbodédEwy Naixay 


Kai wdAww & dx Seftav Stdxovos Afya 
40 Kal inép eipnyns nat evorabeias rod cipmavros xéopov Kai dvocews wager Tey 
Gyiav rov Qeod spOoddfww exxAnoiwr nai iwip by Exaoros spoonveyney 


Diptychs of Ferusalem 503 


fy xara Scdvotay éxes kal rov weptecra@ros dudoxpiorov Nao Kai wayrwy xa 
Tacwy 


& Aads 


Kai mdvrey xai racoy. 


II 
THE MODERN DIPTYCHS 


From a card, printed at the Patriarchal Press in Jerusalem, for use in the 
liturgies of S. Chrysostom and S. Basil (p. 389. 25: 409.5). The additional 
commemorations at the end are printed on the verso of the card and are used 
(1894) on the festival days of the respective sovereigns. 


AITITYXA 

Tepacipov rod paxapterdrov Oeordrov re xai ravaywwrdrov marpds Hyay Kai 
marpidpxouv ris aylas méAews ‘IepovoaAnp Kai maons Hadaorivns wodda 
ra €rn 

Neourov Kwvorarrwourdvews, Ledpoviov *AdefarBpelas xal Trvpidwvos 
"Ayrioxeias téy dywerdray evceBdy cal dpboddtwy matpiapxay moAdd 
Ta érn 

‘Ymép rov mpooxopiforros rd riuta nal aya 8Hpa rata Kupip rp beq npav, 
Tov Tipiov mpeoBurepiov, ris dv Xptor@ Staxovias, mavrds leparixot ray- 
paros cal povayixov oynparos kal ris owrnpias aitaey 

‘Ymép elpnyns xal ayabns xaragrdcews rov ciprayros xéopov, evorabeias rev 
dyioy tov Geov éxxAnoay Kal ris THY mdvToy Evocews 

‘Yep trav ebocBeardrey xai Oeopvdrdcray BaciAéwy xal aiderraey nuay, ravrés 
rov raXariov cai Tov orparomédou avrav 

"Yep cornpias xal avriAnews wdvrev ray evoeBay Kal dpboddfwor xpioriavar, 
mpookuyytay émrpéreyv re kat ovydponnray Tov savayiou Kal (woddyou 
radou, émoxéyens tre xal Bonbeias wavris ro meperraros xptoTeravupou 
Aaov 

Kal dy éxaoros xara dudyotay exe: xal mayrey xal racer. 


10 


20 


Tov eboeBeordroy avroxpdropos racay ray ‘Pwooimy Adefavdpov rov ‘AXe£av= 30 


Spidou 

Tis eboeBeorarns ovfuyou avrov avroxpareipas Mapias ris Gcodwpidos 

Tou evoeBois dtaddxou atray Nixoddov rou ‘Adefardpidou xal mayrds rov avro- 
Kparopixov olxou cal rou arparomédov a’ray. 


Tov beooeBeordrov Bacihéws rey ‘EAAnvev Tewpyiou rot a 

Tis evoeBeorarns uufvyou atrov Baordicons “Odyas 

Tov evocBovs d:a8dxou abréy Kevorayrivou xal ray evceBav Bacidoraidey, 
rrayrés tov Bacwucou oixov cal rov orparonédou avray. 


35 


10 


YS 


20 


35 


3° 


504 


Appendix F 


APPENDIX J 


THE LITURGY FROM THE WRITINGS OF TH 


EGYPTIAN FATHERS 


H XYNA=IZ! 
(MASS OF THE CATECHUMENS) 
{THE LECTIONS AND THE SERMON) 
‘O lepeds dwd rijs cabiBpas 
Elpnyn aot 
& Aads 
Kal rq mvevpart cov 
Al *Avayvooras °. 
Al Wadpepdlas *. 
‘O énloxowos bwaviorara: cal dworlGera Td Guroddprov 
& dpxiB&tdxovos dvaywweonxe td EvayyéiAcov '. 
‘O dwloxowos tn” dxxAnolas &8dcne °. 


{THE DISMISSALS) 
Ol Karyxovpever drodoiraor’. 


(MASS OF THE FAITHFUL) 


(THE PRAYERS) 
‘O &dxovos Siaviornor Tov Aadv es mpoceuxas ° 
Orationes °. 


(THE KI88 OF PEACE) 
‘O Stdxovos mpocdwved mpd trol doracpod 
Ol axotyoynrot mepiemarnoare” 
& *Acracpés |). 
(THE OFFERTORY) 
°O lepevs 
Elpnyn nwacw 
5 Aads 
Kai tp mvevpars cou 8 
& Aads wpocdya td Sapa 
ol Evdxovor wpooxoplfouc td oxevyn cal f ow8dav bdandctras 
mporlGerar 1 Swpodopia *, 


The Egyptian Liturgy 505 


Ta lepa Alrruya ", 


«(ANAPHORA) 
‘O Stdxovos xéxpaye Er. mpootyna re Aad év xbopep lordvar Kal xarypepetv 


{THE THANKSGIVING AND THE INVOCATION > 
. ae 5 
IIpocavanépurovres tas ebxaptotias cal dpov rp Gep xal Harpi dofodroyourres 
rov Yidy ovy rp dyip Tvevpare mpdoiper ovras rais dyias rparéfas 
& Sidxovos wpoordtra dpvodoyeiv * 
"Artoc arpioc apioc Kypioc caBawe 
TAHPHC O OYpaNOC Kai H fH THC AOZHC ayroy '® 10 


KatarreAAONTEC TON KaTd odpka GANATON TOY MONOFENOYC yi0Y Tov Oeod 
routéoriy "Incoy Xpictoy THN Te &K NEKP@N ANaBiwow Kai THN EIC OYpANOoyC 
ANAAHYIN OMOAOLOYNTEC 9—Scd THs émiKANOEws Kal THs énioiTroews TOU ayiou 
Tlvevparos tov dprov kai rd rrornpiov dyidfoper ™—SedpeOa exrevas els evdoyiav 15 
jpiv peranAacOnvat thy mvevparikyy iva petacxdrres avta@y AafiacOd@meN 
CWMATIKMC KAl TINEyMATIK@C = 


& Aads 
"Amun ®, 
(THE FRACTION) 20 
‘O &dxovos Afye: rv cuwanrty *. *O lepeds KAG Tév Eprov™. 
Td xaranéracpa inpotra ®, 
(THE LORD'S PRAYER) 
‘O lepets ow 1H Aah Aliya 
Tlatep HM@N O EN TOIC OYpaNOic «rd *. 25 
{THE ELEVATION) 
‘O Aaroupyds mpooduwvet 
Ta aria Toic arioic 
& Aaéds 
Els dysos, els xupsos els 86€av Geov Iarpds™. 30 


(THE COMMUNION) 
Mpocépxerar & Aads nal wporelves rds xsipas els trroSox iv ris dylas tpodiis ”. 


(THE DISMISSAL) 
Tlivera: &wdAvois *. 


506 Appendix F 


(THE EULOGIA) 
Ta wpoodepépeva cig Adyov Ovolas pera rd dvadoxépeva cig riyv tiv 
puvornplov xpelav of xAnpucot Stavedobwoav kal phre kaTHXoUpevos ex TovTeY 
dofiérw 4 mvéro GAAd padAAov of cAnpicol cai of adv abrois morrol GBeAgoi ®. 


The writers used belong mostly to the fourth (Ath. Macar. Didym. Tim.) and 
fifth (Theophil. Synes. Isid. Cyr. Soz. Socr.) centuries, while two (Or. Dionys.) 
are of the third, one (Evagr.) of the sixth, and one of the seventh (Leont.). 
No one writer gives much information. Some reff. are from Probst s. s. 

As to the disposition of the church (&&«Angia S. Ath. Encyc. 3 and passsm: 

10 Kupaxdy hist. Anan, 81, vila S. Ant, 2: 5 veds rot Geot Synes. Catastasis p. 302 B) 
there are mentioned the fountain in the atrium (ra éy rots sporepeviopac: yépmBa 
Synes. ep. 121, p. 258 B), the seats of the people (al Snporixcal xabédpaz 1b. 67, 
p. 216c), the sanctuary (7d leparefow S. Ath. de morte Ants 3, de Fuga 24: 
Ovaovagrhpioy Synes. #. S.: 5 Tay xAnpxaw réwos S. Ath. de Synod. 18), which the 

15 laity might not enter (sb.: hist. Arian. 81 roovrous réwous .. . els obs 0638 waar rois 
xporiavois éeorw eloedOciv), and its cancelli («dyeeAAor Encycl. 4: sayudides 
Synes. Catast. p. 302 B) and veil (rd ByAa ris txxdnolas S. Ath. Atst. Arian. 56: 
xaranéracya puotixdy Synes. ep. 67, p. 212 C: cp. n. 23 below), with the bishop’s 
throne (@pévos S. Ath. Atst. Anan. 56; Synes. Cafast. u.s.; n. 4 below), the 

20 seats of the presbyters (Orig. 1 Juatc. iii. a in altaris circulo velut specula 
quaedam intuentibus collocati: Synes. #5. p.a16.c wpoedpia: S. Ath. de Synod. 18: 
hist. Arian. 56 ovpyédAdXua subsellia— but these may be the people’s seats), and 
the altar (} dyla rpawe{a Encycl. 3, ap. c. Arian. 31: Synes. Catast. p. 303.¢ 6 
Bwpds 6 dvaluaxros: a slab supported on pillars 15. B ray mdévow ray lepaw al Tiv 

25 dovdov dd ys dvéxovo: rpaxe{ay: sometimes of wood, S. Ath. Asst. Arsan. 56) 
and the sacred vessels in the custody of the clergy (ap. c. Arian. 11, 12). Of 
vestments there is mention of albs (crotxdpia Awa 16. 60: xirama Auva Soz. H. E. 
ii, 22), the stoles of the deacons (6667 S. Isid. Pel. epp. i. 196: cp. p. 476, 16 
above), and the pallium of the bishop (@pogdproy 16., n. 5 below). 

30 |} Xvvagis. S. Athan. apol. de Fuga 24 (i. 334¢): S. Cyr. Al. tt Joan. xii. 1 
(iv. 1093¢): Evagr. H.£. ii, 8. Also 4 dyia ovvodes S. Cyr. Al. /. ¢. and 1104 D. 

2S. Isid. Pel. epp.i. 122 (Migne P. G. Ixxviii. 264) elpfyny 6 lepeds dxd rov 
tyous ris xabddpas rp éxxdrAnolg tmpOéyyera ... 7d 8¢ Kai 7G wvevpar: cov wapa 
Tov Aaov dwoxpwdépevoy, P. 118. 12 sqq. 

35 ° S. Macar. Aegypt. de charitate a9 (Migne P. G. xxxiv. 932 c) doxep oby ward 
thvde riv épariy txxrAnolay dy ph xpérepov al dvayvwous al yarppdla re «ai ris 
tor dxodov0ia Tov éxxAno.acTixod Babuod mpoxwphaeey abro 70. Ocioy pvoThpioy 
Tov owpards Te Kat aiparos Tou Xporou tov lepéa Emredciy obx dxdAcvOoy’ eira wdy 
mas pev & égxAnoacrixds Kava émredein 4 pvotinn 82 Tis mpoopopas bxd Tov iepéws 

40 ebyaparia Kal } xowavia Tou owparos TOU Xpiorou pr yévnra obre 6 texAnoacriucds 
éreAcoroupynOn Geapds Kal EAALwhs tori 4 Aarpela rod pvaornpiov. 

‘ N. 3: S. Cyr. Al. de ador. in spir. ef venit. xii (i. 444.D) spoowopl {oper 382 cal 
huets rhv alveow xara wAnOw pov bv lexdncias els évérnra Tvevparos wat ds els 
owpa wal ye y play avvnveypévas Bia rhs wiorews .. . worcovpeda 8¢ rds SofoAcyias 

45 wal xa’ iva wodddais Apepovyres olxov .. . ir’ ow ty lexAnoias xara wAndiw 
wpocayo:ro mpds hyaw 70 Odpa elt’ obv dy érépas wpdrraro réros Kai Kad’ Eva rudy 
4) wal xara 800 wou wal rpeis eal wAclovas Eri, ddidapitos } wapdoracis THY tpvodoyey 
elwOdrav wai eis roUro cuvdedpapnxdraw® duou yap rois hin xexabappévors did rou d-yiou 
Bawricparos ovvavapépe 7d ipa xa) 5 xarnxovpevos eri wai Tois TeACins CUvaradbels 

50 riv alveow raw ert puvorixarépay dwoparg Kat Oucias elpyeras ris twt Kgrorov. 
The preceding context makes it clear that the alveors, Sof oAcyia or 60a is the Ovola 
alvécews and this the Psalter, Cp.s Mail.i. (iii.8a5p). For the form of the psalmody 
cp. S. Athan. de Fuga 24 (i.334D) eaecGels éxt rou Opdvou wpotrperoy Tor pew Sidcovor 
dvaywwoxey Warpdy rods bt Aaovs Uaxovew "Ors els roy aldva rd EdXeos abrov. 


The Egyptian Liturgy 507 


5 S.Isid. Pel. epp. i. 136 (Migne P. G, Ixxviii. 272) 16 8¢ rot ésioxdrov wpopdpioy Uf 
épéas Sy dAX’ ob Aivou Ti Tov wpoBarov Sopdy onpalva Swep rAavnbey (nrhoas 6 Kipios 
iwi raw olxciow dipow dvéraBev 6 ydp txioxowos els ruxoy Gy rov Xporov 1d épyor 
dxeivou wAnpot wai Belxvuct mao Bid TOU oxhpatos Sri pupnrhs tor: Tod dyaSov nai 
peyarou topdvos 6 rds dodeveias péptiy Tov wowpviov spoBeBAnpévos: wal apdoxes 5 
axpiBas hvina yap abros 6 dAnOwds roipiy wapayévnra: ba ris THY ebayyeMov TAY 
wpooxuvnray dvarrufens «at bwavicrara nai dworiOera: 7d oxHpa THs puphoews 5 
éwlaxowos abrov dnday sapeivas roy Kupiov roy Tis mapayriehs tyyepdva Kal Gedy nal 
8ecxérnv. The pope of Alexandria was exceptional in that he did not rise at 
the Gospel: Soz. H. E. vii. 19 févov 8 xaxcivo mapa ’Adefaydpevor Tovros: dva- 10 
ywookopdvay yap THY ebayyeriov ob« éxaviorara 6 éwicxowos 8 wap’ GAAas ove 
éyvay our’ dxhwoa. The reading of the Gospel was the office of the archdeacon 
exclusively at Alexandria: 1). ravrny 32 ri lepdy BiBdov dvayvdona tvdade 
pévos 6 dpxid:axovos’ wapa 52 GdAAos &axovor tv woAdais 88 txxAnoias ol lepets povor, 
dy 3¢ Emonpos Huépas éxicxowo: ws tv KavorayrivounéAe: xara Tiv wpwTny hutpay 
THs avacracivov éopris. For well-known allusions to the Gospel see S. Athan, 
vita S, Anton 2, 3 (i. 79648). 

* Sozom. H. &. vii. 19 wapd 82 ’AArefardpetan pdvos db ris wéAews exlaxonos [éw’ 
bxxdrnolas diBacxe:)’ pact 38 rotro ob wpdérepov elaOds emyevécba: 4} dg’ ob “Apaos 
apeaBurepos dy wept vou Séyparos diadreyspevos tvewrépice. S. Athan. de Synodis 16 20 
(i. 730 B) ds cal wapd cov pepadhxapey Kata péony THY txxdnolay xnpufayros: ap. Cc. 
Arian. 17 (i. 138 a) was 82 of Tov Opdvoy roy torodicpéivoy émoxonaas Sdupdpevot, 
roy tv abr® Kahpevoy tniaxonoy dveAciv (nrovoty; iva wat b Opdvos rov éxloxonoy (yrp 
wai ol Aaol rijs edoeBods ddacxaXlas orepnOwow. For applause see Socr. #7. £. vii. 13. 

7 S. Cyr. Al. de ador. in spir. ef verit. xii. in n. 4 above. S. Athan. ap. c. Arian, 25 
28 (i. 148 a) mis oldv re Hv mpoopopdy wpoxeioOa evdov Syrav Taw KarnxoupEevay ; 
tb. 46 (165 B) ds dwd Tovrou paivecOa pndapas yeyernjobal m1 THY pvaornpiow Bia 7d 
Tous Karnxoupévous évdoy elvas. Cp. 1b. 11: S.Cyr. Al. in Joan. xii (iv. 1086 8B). 

8 S. Cyr. Al. de ador. in spr. et verit. xiii (i. 454 B) 4 ove adrol tndover] mpod- 
rérrovar diaxexpaydres ty UxeAnoias wore piv bpvodoyeiy Sn wpochwes Aaois xal év 30 
xéopy pty tordva warnpepeiy 32 wodAdais wal danordow els. mpocevyxas Kal Tijs 
dva:paxrou Ovolas émredouptyns abrot mpooxopifover ra Taw oKxeviw lepdrrepa Kal 
Aewrhy tp’ Gxact Trois dvayxalas woovvra: Thy baithpnow ; This would no doubt 
justify the insertion of most of the deacon’s directions now existing in the 
Egyptian texts. P. 119. 17. 

* N.11. The prayers for the emperor are frequently alluded to: S. Athan. ap. 
ad Consiant. 16 (i. 304 D) od 88 OeopiAdarare Baathed rod rods Aaots dy HOedres 
éxreivat tds xeipas wal etfacOa xept cot ; de Synodis 10, ep. i concil. Arimin. ad 
Constant, (i. 725 a) iva of éwioxowo: adv rois ldias Aaots per’ elpnyns els ebyas TE 
wal Aarpeias axoAiw dyanev ixerevovres ixip rijs afjs Bacwelas wal owrnpias wat 40 
elpnyns ; 1b. 55 respons. concil. Arimin. ad Constant. (i. 769 a) bmép Tov duvacbax 
hpas 1 wavroxpdrop @e@ «al 1 Seondty xal corhp how Xporg rp vip 
atrod To povoyeve? Umtp Tis ons Bacircias tds lOipovs ebyds perd Trav Aaaw 
dwowAnpooy: Evagr. H. E. ii. 8 episcopi aegypt. ad Leonem rds re cuvfdas 
ouvagers émreAouvTa wal AiTds dvaxépwovra TO navrow haw aorrhp: Xpor®e iwep THs 45 
evaeBods tpaw Bacidrelas wal Tov qiroxplorou tyaw wadariov. Fora form of bidding 
see S. Athan. ap. ad Const. 10 (i. 301 c) pévow yap ércyow Ev{dpeda wept rijs 
sarnplas rod evaeBeardrou Airyovorou Kowcravriou, wat was & Aads ebOds pug porp 
éBda Xprore BohOe Kavoraytiy, nai diépever obras ebydpevos. It appears from 
S. Cyr. Al. ep. ad Joan. Ant, (v.c.105C) de3:3hypeba 32 wat Ad-yew ty wpocevxais Kipe 50 
é babs hua elpnryny 30s jyiv, wdyra ydp duddwxas Hyiv, that the celebrant’s prayers, 

p. 160, 20, already existed in some form. (The coptic is probably original here: in 
the greek the clause referred to is now only in the later intercession, p. 126. a1.) 

% Tim. Alex. resp. canon. 9 (Migne P. G. xxxiii. 1302) tv 1p Ocig dvapopg 
& &dxovos rd. 55 

11 N. 10: Orig. i Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post ora- 
tiones osculo se invicem suscipiant fratres. Cp. Clem. Al. Paed. iii.11§ 81. P.123. 


o~ 


5 


508 Appendix F 


12S. Cyr. Al. ts Joan. xii. (iv. 1093) rosydpro: wat éy rais dylas pdAscra 
ouvobas fro: ouvdteot zap abrds Tot pvornplov rds dpxds rovro (sc. Elphyn wacw) 
wal Hyeis dAAHAs papdév. Cp. p. 124. 15 Sqq. 

18S. Isid. Pel. epp. i. 123 (264 D) } waGapa awdaw 4 ipardouplen 7H Tay Ociew 

5 Sapow Braxovig 4 Tov "Apipadlus torw "Iwaip Ac:Tovpyia . . Huels Ewt civddv0s roy 
dprov ris xpodiceas Aadtarre «tr, S. Cyr. Al. i Zach. vi. (iii. 814 A) wap’ obderds 
yap SdAws els xouny AapBdvera: xpeiay rov dylouv Ovc.acrnpiou Ta oxevn AAA’ EoTwy as 
épny Gyia wal els 3dfar Geod rernpynyuéva wat pdvas rais xpelas ianpereiv claddra 
rns dyias rpawé(ns, &° abray re wal dv abrois al ray apocayévray TedAotwra Ovoia 

10 obx éxdorou pdpovros IThov Td oxedos dadvrav 82 pdvos Trois lepois Kexpnpéwow : id. 
in Luc, xxtt. 19 (Migne P. G. lxxii. 908 B) ebxapore. uty rourdoriy ty oynpan 
mpoceuvxys Siardyera: rH Oe@ Martp! xowowdy Gowep avrov nal cuvevdoanriy dwo- 
gaivay ris 806ncopévns hyiy ebdAcyias (woroot" saca ydp xdps wal way Sépnyua 
rércov bp’ uas Epxera: wapa Tarpds &’ Tlot dy dyip Tvevparc’ ruwos 3¢ Hr Epa rd 

15 Spdpevoy els Huds abrods rijs dpecAovens mpocavarelvecOa: Auris el pédAAOL uporiberOat 
wap yaw rhs pvotinns Kat (wowoot Sapopoplas  ydpis 8 87) Kal Bpay elOiopeba: 
id. in n. 8: S. Isid. Pel. epp. i. 187 (304 a) rw wpdOew ris Bwpopopias. Cp. 
S. Athan. af. c. Arian. 28,n.7 above. There is no evidence in these writers for 
the position of the offertory, but there seems to be no other place for it, and 

a0 apparent traces of it still remain at this point in S. Mark, p. 124. 

1 P, 124. 20 seems to be a remnant of the diptychs at this point. Otherwise 
the references are only general and do not indicate their position. S. Cyr. Al. ep. 
ad Attic. (v.c. 204) Tots wapad ris ans Oeodirclas twecrarpévas evruyay é-yyeypa- 
pba: pey riy ‘ladvvou wpooryopiay ty rais lepais tudvOavow dérAras ... ove by Trois 

25 TOY Aaikav Karaddyas éy 5¢ Trois Tay tmoxdmow ivrerdxOa: abrhy. 

5 N. 8 above. 

16S. Cyr. Al. tn Luc. xxi. 19, as in n. 13 above. 

7 N.8. Cp. p. 175. 33- 

* S. Cyr. Al. 1 Abac. iii. (iii. 555 a). S. Athan. de Trin. ef Sp. s. 16 (i. 977 B) 

30 ecclesiae autem Christi omnes ab oriente usque ad occidentem convenienter 
Patrem a seraphim laudari profitentur in ministeriorum relatione. Reminiscences 
of preface-forms occur in Orig. c. Cels. viii. 34 (i. 766 F) el 82 wat wARGos wobou- 
pev Gv gdiravOpawow ruyxdvey Oérdopev parOdvopey Sri xidiar yiAuddes wapacorh- 
xecay ablr@ xat pipe pupddes eAacrovpyour avrg aiziwes ws ovyyercis cal 

35 pldous rods pupoupévous thy els Gedy abraw ebotBeay dpwyres erA: S. Athan. 
2 illud Omnia mthi 6 (i. 108 A) tay xepouBip f raw cepagip .. . Thy dsofo- 
Aoylay xpooptpovow dmavoras Trois yxelrkeow oddey Erepoy  Tiy Ociay «cal 
Gppacroy dvav rp tpoaydérnt: B80fd{ovra . . . 1rd yap rpiroy ra rima (aa 
ravra mpoopépayw tiv Sofodocyiay “Ayios Gyios Gyios Aéyorvra w«rA: S. Didym. de 

40 Trinit. ii. 77 a (Migne P.G. xxxix. 545 8) dyravapwvolvray dovyhros oréyact eal 
dxararavoty pavy: S. Isid. Pel. epp. i. 151 (284) ra woAvdppara (wa (p. 131. 95). 

19S, Cyr. Al. ep. oecum. ad Nestor. ii. (v.c. 7aC) ratayyédAovtes .. dpodoryourres 
Thy dvaipaxroy ty rais éxxAncias Tedovpev Aarpeiay mpootpey TE OUrm Tais pyoTieais 
evAoylas nal dy:a(speba péroxor yevdpevar ris Te dylas capxds xai rov rilou aiparos 

45 TOU wdvTow huar cwripos Xporov. P. 133. 22 sqq. 

» Theophil. Alex. Lsb. paschal. i. (ap. S. Hieron. ep. xcviii. 13) non recogitat... 
panem dominicum quo salvatoris corpus ostenditur et quem frangimus in sancti- 
ficationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique 
inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S. Isid. 

50 Pel. epp. i. 313 (364 B) pr) OBple riy Ociay Aecroupyiay, wh dripale Ti 1év eapwew 
ebaoylay. .. dAAA pepynpévos ws ala Xporov riy rovrou dmapyxny 70 Oeior epyd eras 
Tivetpa vitws ary xéxpyoo ws dadevns erA. Cp. tb. 109 (256 B): 401 (405 D) dpros 
Tov dy:acpoy éverorevOn. 

aS. Cyr. Al. in Matt, xxvt.27 ap. Corder. Catena in Matt. ii. 754 dpa 3¢ xal pypiv 

55 Tunov Sidous wpwrov evyaporeiy wai ofta xray roy dprov Kai diakddva- 3d «al 
huets én’ Secor Geov TA mpoepnpéva ridevres SedpeOa wrdA. Cp. Orig. c. Cels. viii. 33 
(i. 766 D) rots per’ ebxaporias wat evxis THs Em Trois 8obeios wpocayomévous dprovs 


The Egyptian Liturgy 509 


icbiopey awpa yevopdvous Ba rhv edx?iv Gydy m1 wal dyid{oy rods pera dyious 
apobécens alTg xpapévous. 

72S. Dionys. Al. ep. ad S. Xystum ap. Euseb. H. E. vii. 9 ebyaportias yap 
twaxovoavra nai cuvemipOeyEapevoy Td Apr xat tparé(y wapacrayra Kai xeipos els 
ixodoyiy rhs dyias Tpopys mporelvayra wal tabrny Kkaradefdyevoy xrA. S. Athan. 
ap. ad Constant. 16 (i. 304 D) sod wpéwov Fy wai Soior inaxovoa rdvy Aadv 7d 
"Auny ; (but this is not necessarily the great Amen). Cp. S. Cyr. Al. fragm. in 
1 Cor. xtv. 16 (Pusey v. 296). P. 134. 32. 

23 Leontius Neapolit. w/a S. Joan. Eleemos. 14 (Migne P.G. xciii. 1627) cum 
ergo ad sanctum dominicum diem pervenisset et sancto altari astitisset ut 10 
incruentum sacrificium offerret, iam diacono generalem orationem pene consum- 
mante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim 
divini praecepti recordans asserentis S: offers munus tuum ad altare et tbt 
recordatus fuerts quia frater tuus habet aliquid adversum te relinque ibs munus 
tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15 
ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat 
eius sanctificatio ... et veniente eo et veritate testimonium perhibente prior 
patriarcha genu flexit dicens Indulge mihi frater. . . et dicente patriarcha Deus 
nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tunc 
cum multo gaudio et laetitia astitit sancto aitari cum munda conscientia valens 20 
dicere Deo Dimiutte nobis debita nostra sicut &c. (The greek of this work does 
not exist in its original form: in Symeon Metaphrastes ula S. Joan. Eleemos. 

Migne P. G. cxiv. 895] it is entirely recast: the latin translation is that of 
nastasius Bibliothecarius [fl.870]. F or orationem quam diaconus solitus facere 
erat Symeon reads (§ 26) rv auvanriy airnow: perhaps Anastasius read owen 25 

for ovvarrnyv.) Cp. p. 138. 208qq. But perhaps the reference is to ‘ the Prayers.’ 

4S. Cyr. Al. 1 Matt, xxvt. 27 in n.a1: Theophil. Al, L1b. paschal. i. in n. 20. 

3 Leontius Neapol. vita S. Joan. Eleemos. 38 (Migne P. G. xciii. 1649) facit 
missas in oratorio suo nullum habens nisi ministrum suum. cum ergo sancta 
benedixisset patriarcha et orationem dominicam inchoasset coeperunt dicere tres 30 
tantum illi Pater noster et cum pervenissent ad sermonem quo dicitur dimifte nobis 
debita nostra sicut et nos dimitiimus debstoribus nostris innuit domestico patriarcha 
ut taceret: siluit ergo et patriarcha et permansit princeps solus dicens versum 
dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta 
voce Vide in quali terribili hora quid dicis Deo quoniam sicut ego dimitto sla et 35 
tu dimitte mihi. Cp.n. 23 above. Synes. de Regno p. 9B lepat re éy reAerais 
dyiats edyal Tarep juay éxBodoa (see Petavius’ note i /oc.). P. 136. 

* S. Cyr. Al. s Joan. xii (iv. 1086) rovydproe wal Trois petacxeiv bOédovow 
ebAoyias THs puaTucns ol Tov Oeiwy proTnpiay mpoopavovew Aecroupyot TA aria toic 
Arioic, wperaBeordrny elva: bibdonovres Tov dylaw Tiw pébegw ois Hyacpdvos 40 
dy mvevpart. Cp. in Joan. iv. 7 (iv. 438.4). The formula Els dyos «rd is fre- 
quently quoted by S. Didymus, but is not connected with the Ta dya or the 
liturgy: see de Trinst. iii. 13 (175A), ii. 6 (72 A), 7 (91 B). P. 138. 

27'S. Dionys. Al. in n. a2: Orig. c. Cels. vili. 33 in n. at: S. Cyr. Al. in 
nn. 16, 19, a1, and 1 Joan. xii. 1 (iv. 1104). In the fourth century it was usual 45 
for the faithful to carry away particles in which to communicate themselves : 

S. Bas. ep. xciii. (iii, 187 A) dv “Adrefavdpeig 82 wai ty Alytary Exacros Kai Trav 

iv Aag redovvraw ds ent 1d wAciorov Exe xowwowiay ly 1H olny abrod xal sre 
BovAera petadrdapBave 3° éavrov. And on saturday evening in the neighbour- 
hood of Alexandria and in the Thebaid they communicated not fasting: Socr. 50 
H, E.v. 22 Alyunrion 8e ‘yetroves évres “Adctaydptaw wat ol ri _OnBatda olxovyres 

dy caBBary pey wootyra cuvages, obx ws Bos 82 Xproriayois TOY pooTyplow pera- 
AapBavovor, pera yap 70 ebay Ojvas wai wavrolov tdecparay tupopnOnva wepi gud pay 
mpoopépovres THY puornpiay peTadapBdvovow (an agape seems to be referred to). 

# S. Athan. hist. Artan. 55 (i. 377E) h8n pev ovv joay ol wACioror TOU Aaov yevopévns 55 
droducews éf eGov res yuvacnay 5¢ dAyav dropewacwyr yé-yovey ws wpogéragay. P.142. 

29 Theoph. Al. Canon 7 (Migne P. G. Ixv. 414). 


en 


510 Appendix _K 


APPENDIX K 


THE EGYPTIAN LITURGY OF THE ARABIC 
DIDASCALIA CAP. XXXVIII 


-MS. Bodl. Huntngt. 31, f. 121 


5 And he shall begin the celebration of the holy Kuddas 


CENARXIS) 
Accordingly first he shall say the Prayer of Thanksgiving '. 


And after that, while all the congregation sits, he shall address to them 
explanations of the word, to wit of the holy scripture, and instruct therm, as 1s 
10 Sitting, in their conversation and instruct them tn the path of virtue. 


(THE PROTHESIS) 


Then he shall recite Psalmody* from And the presbyter shall bring the bread 
the book of Psalms by the mouth of those and the chalice of the eucharist?. 
who have received the gift from skilful And the bishop shall bring the wncense 

15 teachers, and all the congregation shall and go round about the altar three times 
listen to them with understanding and in honour of the holy Trinity: and he 
fear: they shall follow them with shall hand the censer to the presbyter 


contrition. and he shall go round with st to the 
congregation *. 
20 «MASS OF THE CATECHUMENS) 


(THE LECTIONS) 


And when they have finished the psalmody the deacon shall reate sections from 
the Apostolic word, and a section from the Psalms: then from the word of the 
Gospel *. 


25 (MASS OF THE FAITHFUL) 
(THE PRAYERS) 


And they shall pray for the sick and those abroad and those in distress, and for 
the weather and for the fruits and for the kings and them that are in high places, 
and for them that have fallen asleep and them that © have repented* and do benefit 

30 fo the church: and they shall pray also for the catechumens, and for the peace of 
the universal church, and for the bishop and for the clergy, and for the assembly 
of the congregation’, 


1Cp.p.147. 7 absalmQdia. Cp. pp.145sq. *aucharisdia. ‘ Cp. pp. rsosqq. 
3 Cp. pp. 152-156. * Reading \,.\5 for \sb. 7 Cp. pp. 159-161. 


Fragment of a Persian Anaphora 511 


(ANAPHORA) 


And so the bishop shall consecrate, the veil being let down and the presbyters and 
the deacons and the subdeacons' being within. And the subdeacons and the reader* 
and the widows who are deaconesses and have spiritual gifts and the bishop shall 
stand at the altar, and the deacons shall be around him and shall fan with fans § 
and linens® like the wings of the cherubim, and the presbyters standing with him, 

and so the whole of the clergy‘ in their order. 
And he shall not give the host* to any save to a believer alone. 


APPENDIX L 


FRAGMENT OF AN ANAPHORA OF THE PERSIAN 10 
RITE 


MS. Brit. Mus. Add. 14669 ff. 20 sq. 


The fragment consists of two leaves of syriac writing of the sixth century, 
in part undecipherable without the use of chemical reagents. Dr. Bickell 
published as much of it as he could decipher in his Conspectus ret syrorum 15 
literanae (Monster 1871, pp. 71-73: cp. p. 63), and subsequently collated it 
a second time and made the following reconstruction for the Appendix to 
Liturgies Eastern and Western Oxford 1879. The roman numerals indicate 
the columns of the MS., the arabic the lines of each column: each dot represents 
an illegible syriac letter: words in italics are conjecturally restored from such 30 
traces as are still decipherable, those in italics and enclosed in [ ] are conjectured 
from the sense: capitals represent the corresponding syriac letters of words 
otherwise undecipherable. 


ee eee 25 


I 

2 

3 

Be sep eg Sees ear ee e:. COOL 

Se a ww eee 6 e © oe. COFUM 

6 649 S80 % oe os Spirituales 39 
7 ... Asanctipraedicatio ... terreni 

8 .... te ut dum sanctipraedicant te 


9 [per] . . [tum] sanctum sanctificentur et per glorificationem tuam 


} abididkonin. 7 agnostis,  * acmisdt=«apioa} ‘ aclirus. ° kurban. 
me, 


10 


15 


20 


25 


39° 


35 


40 


512 


15 


0O ON AMA WD 


or en ee | 
wa AMS Wb 


Appendix L 


.... VN spiritualem glorificemur 

. . . Ssicwé illi in una concordia 

- + eee stuporis et in clamore 

» +e... in Sanctipraedicatione silentii 

Sp a aos ddl Bee ve JOCIS 

~ eee eee Reorumadte 

see eee ow  Lervent ex 

.. .. emittunt et una voce 

«0 6 ee » 88 Concordia clamant 

2 ee 6 Of dicunt ut et nos 

{guos] gratia tua fecisti sanctos 

sicut illos cum iis in una 

concordia anima pura 

et mente illuminata sancte 

clamemus et dicamus 

Sanctus sanctus sanctus. 

Sanctus es tu et glorificandus et magnum 
nomen tuum domine omnium ef deus 

et creator omnium, rex [regus] 

domine dominorum iudex sudicum 
gubernator qui ab altero [non] 

gubernaris, tudicans omnia cui smdex [non est), 
rex cui regnum R... 

super potestatem eius non MT..... 
domine unice quia non est dominatio 
alia quae s##....... 


I 


Deus essentia cuius nemo resistit 
potestati, tu es una sola 

natura sancta et essentia 

adoranda: tu es sicut 

es, at quomodo es 

nemo scit: stupendum est 

nomen tuum et tremenda commemoratio tua 
et mira narratio de te 

et terrifica explicatio 

essentiae tuae: tu es ille qui in veritate 
[bonus] es et non per similitudinem 

- «.... bonitas tua: non appropinquat 
[weutatio} ad gratiam tuam quia 

in veritate sine mutatione 

est bonitas tua: tu es 

causa gratiae tuac quia natura tua est 
fons miserationis tuae; a te &scendit 


Fragment of a Persian Anaphora 


Oo OnN AMA WD ow 


O WO me me mt tt lt 
~" OO ON AN AW DPD HO 


et super omnia effunditur fons 
plenus misericordiae tuae: non 
sumpsisti. .A... . dedisti 

aliis quia nemo est [ditior] te 

ut tibi mutuum det, nec esiam indiges 


tu ut mutuum accipias, quia in te et apud te 


coacervatae sunt divitiae omnis vitae: 
tu beneficia tantum tribuere nosti 

et suades creaturis tuis 

ut [accipiant) gratiam tuam: vocas 
creaturas tuas ut accipiant dona tua. 
Hic est enim........DN.... 
alteri....AMT.... 

tu ..T.. gratiatua.... 

“ae OR e é-e 6 CU oe 

. . »« quia non est qui suficiat.... 
bw a Ee eee ORTANIN  ae8.S 


III 


secreto dispergis 

. +» + « « « K omnipotens brachium tuum 
o +... . Creatio tua quam vocavit 
... ex nihilo nutus 

voluntatis tuac. tu es Deus qui, cum 
esses solus et alius 

tecum in essentia non adesset 

praeter Filium qui ex essentia tua 

et Spiritum qui ex natura tua, creasti 
creaturas vivas et potestates 

Spiritus et fundasti mundum 

et inferiora et exornast)...... 
superiorum et mandatum tuum Z.... 
mundos secreto S..R. 

effudisti autem gratiam tuam 
abundantius super genus 

debile humanitatis nostrae: de 

terra enim imaginem tuam fecisti nos 


et de pulvere similitudinem tuam nobis tribuisti 


et potestatem .. .A divinitatis tuae 
posuisti .. . super imaginem tuam 
per gratiam iuam ut omnia obedirent 
imagini tuae et praestarent servitutem 


similitudini tuae: et ecce impositum est super 


omnia quia tu sic voluisti iugum 
regni hominis mortalis et obediunt 


L | 


10 


20 


25 


39 


35 


40 


10 


15 


20 


32 


35 


40 


514 


ALSBS 


oO OY ANA W Db 


OBO DO = me mt mt mt ot et tl 
ma OO Oxy AM AW DD HM 


Appendix L 


creaturae omnes dominationi eius : 

per gratiam enim tuam adoratam ab 
omnibus constitutus est ut dominus sit 
~-.-.-NV..K.. te in medio 
....A illum ..A gloriosum 

.. 7 e pulvere potestatem tribuist Q.. 
Sew & ws Ut Serviat. 6055. V ses 
~...-.L..mundus..... 


IV 


Bratiam . 2... eee wee 

SONUS: os ain as SS ee 

et glorificemus ......... [Patrem] 

et Filium [e¢ Spsntum Sanctum] 

in saecula.... 22 eee ee 

amen et amen. adoramus [os] 

te adorande et glorificamus [nos] 

te glorificande et sanctum praedicamus [vos] 
te sancte natura tua et magnificamus [fe] 
quamquam non sufficimus [lads tuae] 

o tu qui omnibus sufficis....... 
superabundans, qui omnia nutris..... 
super omnem creationem enim...... 
extensa est et gratia. ....... 

effusa est gratia quae....... 

et omni tempore ab omni...... 

TONS Ais es ea ww oe 

auxilia et repositorium omninm 

divitiarum spiritualium. tibi sunt 

omnia: et nos cum omnibus ut tui 

essemus fecisti et vocasti nostrum 

nomen secundum nomen tuum et magnificasti nos 
et honorasti nos et elevasti nos et exaltasti nos 
et purificasti nos ct sanctificasti nos et per te 
. . . ff et turpitudo voluntatis nostrae 

.... ZT et amaritudinem 

libertatis nostrae edulcasti per fructum 

oe ee ee « Gt Missus est ad nos 

. - . NN genimen arboris tuae 

~+....-.WNe radice enim 

essentiae tuae fructum vivificum 

misists in regionem nostram ut det nobis 

. .. A quod voluit voluntas tua ut daret 


Fragment of a Persan Anaphora 515 


An & & 


ee ee, ee eee cee 
se ipsum, asumpsit nos ¢ [ factus est] 
ex virgine homo .... 10 
- - Deus de Deo vemit.. 
- ... et curavit nos omnibus modis 
ee ee a . - « « dilectio eius 
eS - - . se obtulit passioni 
ee ee ee ué sua passione nos liberaret 15 
Gia ceesecls sua curatione vitam 
See ee nobis daret et per resurrectionem 
Stee wre . + « « Cum ipso a morte 
. +». per ascensionem suam glonosam 
ae oe . in altitudinem nos eveheret 20 
. .. gloriosam. et quia paratus 
erat ut ascenderet de regione nostra 
et elevaretur in regionem spiritualium 
unde descenderat reliquit 
in manibus nostris pignus corporis sui 25 
sancti ut de propinquo esset 
nobiscum per corpus suum et omni tempore 
se nobis immisceret per virtutem suam. ante 
enim tempus crucifixionis ipsius et horam 
in qua glorificandus erat 30 
accepit panem et vinum quae 
fecerat voluntas ipsius, sanctificavit ea per verbsume 
Spiritus et hoc mysterium.,.... 
reliquit nobis et bonam similitudinem 
commisit nobis ut quemadmodum ipse fecit [wos quogue 35 
Saciamus] 
iugiter et salvemur per mysiena [eus]. 


VI 


10 


20 


25 


30 


ww 
LJ 7) 


40 


45 


516 


tS 


Appendix L 


quae est .. 2. ee we we nae 

et pax... ee eae eo. 

pro omnibus [epfiscopis] 

et universo sacerdotio....... 

tuo in omni.......... 

imprimis [ pro virgine) 

sancta quae NT... .. [sme] 

WiaCUl ao ose ew ee: ES 

pro apostolis......... 

et martyribus et confessoribus A... . 
rectis et iustis, pro regibus 

fidelibus qui triumphare fecerunt in dthone sua 
veritatem regni tui ut per... 

fusum custodiantur fines 

gubernationis eorum, et pro corona 
anni ut benedicatur...... 
abundanter. 2... 56. 


.*e es @ @ @ e@e @ e# @ @ @ @ e#© @ @ #8 @ 


ee rar eer [st faciat]) panem 
[Aune corpus Fils tus] et vinum 


Fragment of a Persian Anaphora 


16 [hoc sanguinem] sanctum unigeniti tui 


Fs ots ees @ Ste Sle ve fide 

TG) pee Be ois Bd GLE ae F 

90" Sb we ee bibamus et sumamus 
Bi: ws ee orks Al oS Bass sanctum 


22 ...Aetad uilamA...ex 

23 ......qus bibit et ad expiationem 

24 culparum et peccatorum...... 

BS. se eas sancti qui AT. ..V 

26... . tuo et digni habiti sunt communione 
27 ecclesiae tuae.. DAV... 


BOs isd sh eee. & ei els & tudicium 


g et per sacrificium ....... 
10 ....MNA mysteriorum..... 


12 puri et sancti...... 

13 et sumamusA........... . 
14 sanctificemus secrefo...... 

TS WE n6 i BG as we as ae he 

BO ier ays os a saree Tee a Sa ee 

Boe fa i ace eS a Ae a ae 

18 Filii tui sande. ....... 

19 unum simus........... 

20 in bonis........... adoremus 


21 et glorificemus naturam divinam potentem et sanclam 


22 in omnibus Patrem et Filium et Spiritum 
23 sanctum in saecula. amen. 


317 


10 


20 


39 


35 


40 


518 


10 


BSBEES8 SSB 


Appendix M 


ORATIO POSTQUAM SUMPSERUNT 

SACRIFICIUM 

eat a qui nos gratia tua dignatus es 
participatione mysterii sancti 

et sumptione corporis et sanguinis unigeniti tui 
aed ieee ees sint 


Se a eee ae ere pro 
[gratia eus] ineffabili. 


APPENDIX M 


THE LITURGY OF ASIA FROM THE CANONS 


OF LAODICEA 


H ZYNA=IZ' 
(MASS OF THE CATECHUMENS) 


{THE ENTRANCE) 
*H dcooSos tro0 émoxéwou 


290. 0 ol: wpecPurepa peta tod imoxérov elolac xal xabifovrar fy rT) Bian? 


ol Sidxovor ob xaSéfovras el pr} peta KeAevoews to apecfiuripoy * 
ob Set Sirypéras xdv Bpayxd rds Oipas dyxatraAuswdve ‘. 


(THE LECTIONS AND THE SERMON) 
Ol dvayvGoTa: tds ‘Avayvaces. 


25 Ol Warrar dm rdv du Bova dvaBalvovor wal dd &dGlpas PdAAoun 


30 


Tov Vadpév °, 
Td EvayyéAvov *. 
‘H ‘OpsAla so émoxéwou’. 
(THE DISMISSALS) 
Evy} rav xarnxoupéveov dmrreActras 
of xarnxotpevor éfipyovras. 
‘H ety Trav dv peravolg ylvera 
obra, wpocélpyovra: wd xeipa 
cal dwoxwpoter *. 


The Liturgy of Asia 519 


«(MASS OF THE FAITHFUL) 
(THE PRAYERS OF THE FAITHFUL) 
‘O lepets riv aperyy cixiiy. 

‘O &dxovos mpordwvet riv Sevréipav eich. 
‘O Srdxovos spooduvel riv tpltny edxiiy’. 


{THE KISS OF PEACE) 
‘H_ Elptvy 8l8era: 


kal perd td wpecBuripovs So0va: rh tmoxéay ri elphvyv 
tére of Aatkol rijv elpfivny &8éacr ™. 


(THE OFFERTORY AND THE ANAPHORA) 


‘H_ dyla Mpocgopd teAciza: |. 
‘H_ Kowevia 
ol leparixol eaiac eis rd OucracTripiov Kal xowvwvodar, of Aowwol Kowovotow 
Ew 19, 


(THE EULOGIA) 


EtAcylas », 


There seems to be no evidence for the rite of the diocese of Asia except that 
of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80). On the 
date of the Council, about 363, see Westcott Canon of the New Testament, 
Pp. 427 8q., ed. 4: Hefele Concilengeschichte Freib. i. B. 1855, i. p. 7ar (eng. 
transl. ii. p. 2995 sqq.). As to the structure of the church (6 of*os rov @eou 6, 28, 
éxxAnaia 28, 59, xvpaxdy 28), there is mention of the sanctuary (Bjya 56, 
Ovo.agrhprovy 19, 44) with the seats of the bishop and presbyters (56), the 
sacristy (3:axovexdy a1) with the sacred vessels (Seonorcad oxevn 1b.), and the 
pulpit (4u8er) from which the psalms, and of course the lections, are recited 
(15). Of the ministry (4) texAnovacriey rdéfis 24\—consisting of the sacred 
orders (leparuxcoi 19, i.e. bishop, presbyter and deacon) and the minor orders 
(<Anpol 20, i.e. subdeacons [tsnpéra], readers, singers, exorcists and door- 
keepers)—the minor orders are forbidden to wear stoles (d@pdpra 2a, 23: only 
subdeacons, readers and singers are mentioned, but there would be no question 
as to the rest) or to enter the sanctuary (19): the subdeacons may not infringe 
on the functions of the deacon and claim a position in the sacristy or handle 
the sacred vessels (21). The doors are kept by the subdeacons, who may not 
leave them during the liturgy (22, 43): the function of the doorkeepers is 
undefined, but probably they kept the women’s doors and the subdeacons the 
men’s (cp. the relation of deacons and subdeacons in this respect p. 13. 19 
above’. The liturgy may not be celebrated in Lent except on saturdays and 
sundays (49), nor at any time in houses (58). 

1 Xvvafis. Can. 17, 35. Wpoopopd is used for ‘mass’ in 58: Aarovpyla is 
used in a general sense as applied to nones and vespers in 18. 

7 C. 56 Sr ob 3et wpecBurépous apd ris elovdov Tov tmoxdwou elorévar wai xabé- 
(ecOar ty rE Bhyart GAAA pera rod tmoxdéwou elorévas wAdy el pr) dympadroln 
4 dwodnpot 6 éxioxowos. 

3 C. 20 Ste ob Sef Bcaxovow Eumpoober wpecBuvrépou wabé(ecOa: dAAA pera KeAeUCEusS 


10 


15 


& 
*5e 


30 


35 


40 


520 Appendix M 


Tov specBurépou xabéfecOar’ dpoles 82 Exe rij eal Tods Maxuvous bwd raw iwnperer 
Kal waytov Tov KAnpiKayv. Cp. p. 28. 8. 
* C. 43: cp. a2. 
5 C. 17 wept rou pr deiv emovvarreay ty rais cuvdfeot Trois Yarpods dAAd da 
s péoov nad’ Exacrov Yarpuor yivecOa dvdyroow: 15 wept Tov pi) Seiv wAdow rae 
* xavovinay Yadrrav rav iat rdv duBova dvaBawéyrew cal awd &pOdpas YarAdvror 
érépous reds YdAAew tv rH bxeAnoig. Can.17 probably refers immediately to 
the divine office and not to the liturgy: but it implies the principle of alternating 
psalms and lessons. Can. 15 probably does not exclude the responsive antiphon 

1o of the people (iwoydAAcw), but forbids anything beyond this: cp. Hefele ss loc. 
C. 59 forbids privately composed psalms and uncanonical lections: dre ob det 
Irarrixods Yarpods AdyeoOar dv TH lxxAnaig ob3t deavdviora BiBAia GAAA pdva rd 
Kavovind THs Kans xal waXaas &kabhans,—and probably implies a prophecy as 
well as an apostle. 

15 * The only explicit allusion to the Gospel is in c. 16 wept rou é» caBBare 
evayyédia pera trépwy ypapay dvaywwoxecOu. The exact reference of this canon 
is unexplained : cp. Hefele sv loc. 

C. 19g. 
°C. 19 wept rov Seiv lilg xp@rov pera rds dmuAlas raw tmoxdéxow wai Taw xcarn- 

20 xoupéve ebyry EmredeicOa: eal perd Td EfedOeiv rods xarnxoupdvuus Tay év peravoig 
Tiv ebyhy yivecOas nal rovrwv spoceAOdvray ind yxeipa xat bwoywpncdayrow eri. 
TipoveAOety iwd yxeipa=to be blessed: cp. Silv. 57 ad manum accedere (p. 470. 14 
above’. Inc. 5 it is forbidden to hold ordinations éwi wapovola d«powpéver, i.e. the 
second order of penitents. Inc. 6 heretics are forbidden to enter the church at all. 

23 © C. 19 obras rov moray rds ebyds yiverOa tpeiss piay pey Thy wpwrry dd 
c.onhs, Tiy 82 Sevrépay «al rpirny ka epoopavhoews wAnpovoOa. The phrases 
3: arawis and 8d wpoopdwrvhoews have been taken to mean ‘in silence’ and 
‘aloud,’ as though equivalent to puorudés and txpwrvas of later rubrics (Palmer 
Origines i. 107, ed 4, London 1845). But spoogaveiy and axpocparnois are 

30 technical words and are used of the deacon, especially as ‘bidding’ prayers, 
i.e. as reciting the suffrages of litany-forms: see p. 5. 10, 7. 3, cp. 482.6. Hence 
a prayer da xpoodavhoews must be a prayer bidden by the deacon and responded 
to by the people, and by consequence a prayer 8a otwrys must be one said by 
the celebrant without biddings or responses: cp. Dict. christian antig. p. 1738. 

35 The Laodicene order is, therefore, a prayer by the celebrant followed by two 
deacon’s ektenes; and it may coincide with the Egyptian where we have the 
prayer after the Gospel p. 157, the ektene pp. 158sq. (the Prayer of the Veil 
is probably a comparatively late addition) and the Three p. 160: cf. pp. 119-121. 
But possibly the second 3:a xpoopownoews may be the diptychs. 

40 ' C, xg. Cp. again the Egyptian, where however the order has been broken 
by the interpolation of the Great Entrance in the greek, p. 122, and of the 
Creed in the coptic, p. 162. 

" C. 19 «at obrw (sc. after the peace) rv dyiay xpoopopay émreAcioGac. 
2 C. 19 wal pdvos efdv elvar rots leparixois elocéva: els 1d Ovoiagryprov «ai 

45 xowoweiv. Cp. 44 dre ob Set yuvaixas tv rq Ovortacrnply eloépxecbar. C.7 xowareiy 
TQ pvotnpiy TE dyiy. Hefele Concthengeschichte i. p. 740 (eng. trans. ii. p. 314) 
interprets c. 25 Ore ob Set iwnpéras Aprov 33dvar ob82 worhpov ebdAcyeiv as pro- 
hibiting subdeacons to communicate the people: but the reference is questionable 
and sorfptoy evdAcyeiy is very difficult to explain in this sense. More probably 

5° it refers to the agape (which is mentioned in c. 27, where it is forbidden 
to carry anything away from the agape, and in c. 28, where it is forbidden to 
hold it in churches: cf. Conc. Gangr.c. 11), and the prohibition is directed 
against any below a deacon saying the grace at the agape: cp. Can. Hippol. 35 
(ed. Achelis in Gebhart and Harnack Texte «. Unters. vi. 4, p 110) diaconus in 

5§ agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem 
et fractionem panis quem iavitatis distribuat : laico autem non convenit ut Signet 
panem sed tantummodo frangat: nihil praeterea faciat. 


The Liturgy from the Pontic Writers 521 


13 C, 32 Ort ob Bet alperixay ebrAozias AapBavew airiwés elow dAroyiat padAov 
# evAoyia:. But probably these are not edAcyia in the sense of the unconsecrated 
surplus of the oblates distributed to the faithful (cp. p. 506), but loaves 
occasionally interchanged between churches in sign of communion: cp. c.-14 
wept Tou wy) Ta Gya (the Eucharist itself) els Adéyow ebAoyiay xara ri éopriy rou § 
wacxa els érépas wapoxias d:andpwecOar: c. 38 Srt ob Sec wapd trav "lovdaiwy 
a¢(upa AapBdver 4h xowoveiy rais doeBelas abrir. 


APPENDIX N 


THE LITURGY FROM THE WRITERS OF THE 
PONTIC EXARCHATE Io 


H ZYNASIZ! 


«(MASS OF THE CATECHUMENS) 
(THE LECTIONS AND THE SERMON) 


‘O Mpodhrns. 
‘O 'Awécrodos. 1s 
‘O Wadpés. 
Td EvayyéAvov ?, 
‘O dprdv 
Eipnyn maow 
& Aaéds 20 
Kat tq mvevpare cov 
4, AvSacxaAla °. 
(THE DISMISSALS) 
Ol dxpowpevor éffpyovras ‘, 
Ol Kxarnxovpevor etfdpevor eépyovras >. ‘ 


25 
Ol évepyoupevor edfdpevor eipxovras °. 
Ot dwomlwrovres edfdpevor efépxovras ’. 
(MASS OF THE FAITHFUL) 
(THE PRAYERS) 
‘O Sidxovos xypioca 30 


"Yrep trav €y arotnpias adedkhay Senbapey 

‘Yrép trav dv orpareias éLetaCopévov Senbapev 

"Yrep mappnatafopévay Sia 1d Gvopa Kupiov 8enbapev 

‘Ymép tav rovs mvevparixous xaprovs émibdexvupevor dv ri dyig éxxAncia 
ben bape 35 


522 Appendix N 


"Ey elpnvy pévew ras Aetropéevas npdy nuépas evéopeOa 
"Ev elpnyy yevécOas riv xoipnow jpav alrnodpeba®. 


<THE KISS OF PEACE) 
“H_ Elphyn’. 
5 (THE OFFERTORY) 


‘O Aads wpoodipa td BApa 
ot Btdxove. dvadipover”, 


(ANAPHORA) 


(THE THANKSGIVING) 
10 e e e e ° e e e e 


Ta é£anrépvya cepadip pera tay redeioy xptoriavay ipvourra réye 
& imvimos Syvos 
["Aytos dytos dytos Kipwos caBawd] ™ 

Ziamdcbecay Hriov dyaroAdal cal weAnyns meplodot, xpdaces dépey, wpar 

15 évadAayal, Vdwp amd veay xal amd yns érepov, aur) 7 Oddaova, F yH Topraca, 
ra éx yis pudpeva, ra év rois vdacr Scareopeva, ra dv dépt yer, al prpia rev 
(aw» Scapopai, mavra ra mpds Urnpeciay rhs (ons nay reraypéva’ GAA éxewo 
ovdé Bovropévas rapedOeiy Suvardy xal cwmjcas pew THY xdpw Te ye voir 
iyi eal Adyow Eyovrs mavreAds dpunxavoy, eimeiy B€ 1s wpds dkiay x)écy 
20 dduvyardrepoy Grit Kar’ ciKONA Ocod Kal dpoiwaw moujoas TON ANOPWTION 6 Geds 
Kal rns €avrov yrooens afimoas xal Ady@ mapa mavra Ta (Ha KaTakogphoas Kai 
Trois dunxavois TOY Tapadeicoy KaAXeow évrpupay mapacxdpevos kal tae ent 
yns drdvrev dpxovra xaraornoas, elra xaraocguobéyra ind TOY ShEwc «ai 
xarareadvra eis ry auaptiay cat dca THs apaprias eis rov Oavarop Kai ra TovTov 

25 dia ov repeidey GAA Td pev mpOTa NOMON EAG@KEN cic BoHOEIAN, AffreAOyC 
ENTECTHCEN eis DYAAKHN Kal éripéAccay, TPOHUTAC ATrecTEIAEN els EXeyyov xaxias 
kai d:dacxaNiay dperis, ras éppas ris Kaxias rais aweais evéxowe, te» cyabar 
tiv mpoduulay érayyediats dvéyetpev, Td mépas éxatépov mohAans ev Scagdpas 
mpoowras eis vouleciay ray dAA\wy mpodaBav ehavépwce kat ext rovros Kai 
30 Tois Toovrots Gmacw émipévovras rH ameOeia OyK ATECTPA>H ... GAA” avexAn- 
Onpev €x rov Oavdrov nal e{woromnOnpev wade tn’ abrod rov Kupiov Huey “Inaov 
Xpicrov ev @ xai b rpdwos ris evepyerias peifoy Exet rd Oaipa’ dv pophy yap 
cov Umdpxwy OYy AptiarmON HrHicaTO TO einal Ica Oeg adX EayTON Exenwce 
MOPOHN AOYAOY AaBON «at ras doGeveias uay avéd\aBe xal ras ydcovs 
35 €Bdorace xai irep nuay éerpavparicOn wa t—e podome avrou npeis labwper cai 
Ts katdpas nas éfnyspace yevdpevos trép juay Katdpa kai roy artpcraroy 
iméotn Oavaroy iva pas eis thy dvSokor (ony émavaydyy Kal ovK npxécOn pévor 
vexpous dyras {womrotnoat adda xal Oedrnros agiwpa €xapicato Kat dvaravces 
nrotuagey alwvious macay Evvoray dvOpwrisny to peyebe ris etppociwns twep- 
4° Bawovoas’ ri oby avrarodmpev rp Kupip repl mdvtev dy avranédoxey yyy ;™ 


The Liturgy from the Pontic Writers 523 


AaBoy ov» 6 "Inaovs dprov xal evyaptornaas éxdace xal édidov rois pabnrais 
kal ele AdBere ayere’ rovre dort rd capd pov rd brép tpey KAdpevor’ rovTo 
woveire els ry éujy avdpsnow. xal AaBav rd wornpioy Kal evxapiorncas eaxev 
avrois Aéyow Ilere €£ abrov mayres’ rovro yap pov éore 7d alya rd THs Kays 
Stabnxns rd rept wohdGy exyurdpevoy els Gherw duapri@y’ rovro moteire els 5 
Thy €uny dvydpynow ©, 

(THE INVOCATION ) 


Ta rov amaOovs 40H Kal TON CTaypON Kal rovs fAoUs ... Kai rd atpa kal 
THN TADHN kal THN ANACTACIN Kai THN ANOAON..... 2 


7a ths émxAfoews pryara irl rh dvaSelfa rod dprov ris ebxapioriag = =—«_-10 
xal ro0 wornplov rijs ebAcyias 1, 


{THE BLESSING) 
‘O lepeds rdv Aadv xarevAcye’*, 


(THE LORD'S PRAYER) 
Ildons xai roranns éott ris orovdns Sore wore mpds rovro rd pérpow ris 15 
TAPPHCIAc tYwHeions Hudy ris cuvecdnoews TOAMHCal elrrety TH Beg ore Tarep 327 


(THE FRACTION ) 
‘O lepers peplfa tov dprov ™*. 
(THE COMMUNION) 


‘O lepeds émBl8wor riv peplBa Kal carixa abdriy 6 GwoBexdpevos cal ofrw 20 
mpoodya 7 ordpan rf] l8iq xapl”. 


The sources of the preceding are S. Gregory Thaumaturgus (233-270), the 
Cappadocian fathers of the fourth century (S. Basil and S. Gregory Nyssen, 
S. Gregory Nazianz. and his brother Caesarius), and the fourth century Councils 
of Ancyra 314, Neocaesarea c. 315, and Gangra c. 358 (Bruns Canones, Berlin 1839, 25 
i. pp. 66, 71, 106). The Amphilochian Life of S. Basil is spurious and probably 
not earlier than of the sixth century, and of unknown origin: it has therefore 
not been used. Some of the reff. are derived from Probst: see n. 8 below. 

As to the arrangement of the church (4 é««Anola rod @eod Gangra a1: 4 olxos 
Tou @eov 1b. 5, at: olxos eberhpos S. Bas. Ep. ccxvii. 56: cp. S. Greg. Thaum. 30 
Ep. canon. 11: 4 vads #b.: olwos ris wpocevyfs S. Bas. «. 8. 75: 1d xupraxdy 
Ancyra 15, Neocaes. 5, 13: 70 lepdv S. Greg. Naz. Or. xliii. 52) and the congre- 
gation, outside the doors stood the first order of the penitents (xpooxAaiovres) 
asking for the prayers of the faithful as they entered (S. Greg. Thaum. x. s.: 
S. Bas. Ep. cexvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35 
Or. xiv. 12 mentions as frequenting the assemblies of the church: within the 
narthex (»dp6n¢) stood the second order of penitents (d«podpevos S. Greg. Thaum. 

s. s.) and the catechumens (sd. : éy rj ray xarnxoupdvow rage orhxp Neocaes. 5): 
within the doors of the nave Stood the third order (} dxéxtaos S. Greg. Thaum. 
sx. .),and above them the fourth order (cuveor@res, ounordpevor) and the faithful 4° 
(%b.; S. Greg. Naz. Insomn. de Anastas. eccl. 13 sq.): the sanctuary (Bjjpa S. 
Greg. Naz. Or. xliii. 52: 7d xpecBurépow Ancyr. 18) was enclosed with cancelli 
(ecyeAls S. Greg. Naz. Insomn. 14, de vita sua 99) and a veil (xapawéracya 


524 Appendix N 


id. Or. xliii. 53: Theodoret H. E. iv. 19), within which was the throne ‘6pdres) 

of the bishop (S. Bas. Ep. clxxxiii: S. Greg. Naz. Insomn. 7, de vtta sua 29) 

and the seats perme of the presbyters on each side of it (id. Jssoms. 9: 

Ancyr.1: cp. 18 els 1d wpecBurépov xabé{ecOa:), and the altar (} Ocia rpdwe{a 

5 S. Greg. Naz. Or. xliii. 52: Ovocagripor S. Greg. Nyss. in bapt. Christi, Migne 

P. G. xlvi. 58a c: of stone #5.). The number of deacons is fixed at seven 

(Neocaes. 15 : their white vestments are alluded to in S. Greg. Naz. Jssomen. 11: 

onxdpa id. Testam.). For general descriptions see S. Greg. Naz. Or. xliii. 52 

(n. 10 below), Jnsomn. de Anastas. 7-16; S. Ephrem Syr. Opp. iii. p. xxxi sqq.- 

to (Romae 1746). The ritual of Neocaesarea was ‘old-fashioned’ in S. Basil's 

time, de Spir. s. xxix. 74 (ii. 63 A) woAAA Trav nap’ abrois reAoupdvaw tAAEcBwS Exe 

Soxet 3a 7d THS KaTaotdcews dpyaérpowov. For the behaviour of a Caesarean 
congregation see id. s Ps, xxvitt. 7 (i. 123 AB). 

1 Xuvafis Gangr. §, a0: S. Bas. Ep. cccxliii. 2 (iii. 374. a). Also ovvo8es Gangr. 

15 ar: S. Bas. Ep. cxxxviii. a (iii. 230 C): avAAoyos id. Ep. ccecxliii. 2 (iii. 974 a). 
3S. Bas. in Ps. xxvttt. 7 t 123 B) yarpdy Exes, wpopnrelay txes, evayye 

wapayyéApara, Ta Taw dwooréAow Knpuypara: in s. Baptism. 1 (ii. 114 B) od 82 dd 

npopnray di8acxdpevos Aovcacbe wabapot yivecde (Is. i, 16), 3d Yardpay vouPerovperos 

Tipoo éAGere wpds abrdy cal pwricOnre (Ps. xxxiii. 6), 8’ dwoordAwy ebayyeAr(dpevos 

20 Meravofoare wat BawricOfrw «rd (Acts ii. 38), i®’ avrov rot Kupiov spooAap- 

Bavépevos Ab-yovros Actre wpés pe xrA (Matt. xi. 28)° ratra ydp waévra ofpepov 

ovvéspaye wpds Tiy dvd-yvoow' duvets erA. Al ypapai S.Greg. Thaum. Ep. canomic. 

rr (Migne P. G. x. 1048 a): S. Bas. Ep. ccxvii. 75 (iii. 328D). That all stood at 
the Gospel is shown by Philostorg. H. E. iii. 5. 

a5 * S. Greg. Naz. Or. xxii. 1 (i. 414 A) elpnvn didn 70 yAuKd wal wpaypa «al Svopa 

& vow Suna 7H Aap wal dvridaBov. ‘H &d’acxadla S. Greg. Thaum. Ep. canons. 

11: S. Bas. Ep. ecxvii. 75 (iii. 328 D): B8acnddrAow mpoedpla +b. cccxiliii. 2 (iii. 


374 A). 
‘ § Greg. Thaum. Ep. canon, 11 4 dapéacis &v30h ris wiAns ty rH vapOna évOa 

30 éordva: xp?) roy huaprnasra tws Trav Katnxouptvay Kai tvrevOey tfdpyerOar’ dxovaw 
yap gyno rav ypapaw nal rijs di8acKxaNlas éxBarrAéobw wal pi) dfrovcbw wpocevyips : 

. Bas. Ep. ccxiii. 56 (iii. 326 B) els rots dxpompévous BexOnoera: eat. . . per’ 
avrav eferXevoera:: cp. 1b. 75 (iii. 328D). The second order of the penitents 
were thus dismissed summarily without prayer. Cp. p. 9. 13. 

35 ° S.Greg. Nyss. de Bapt. (Migne P. G. xlvi. 421 c) épvOpi@ twtp cov Se ynpacas 
Aowwdv pera trav Karnxouptvay exBdrAAp ws waddpioy dvovww wai ote tyxépvOor 
pédAovros puornplov AaAcicGa:. The catechumens stood next above the hearers, 
and were therefore next dismissed, S. Greg. Thaum. #.s. where the prayer 
of the catechumens is also implied. 

40 * Ancyr. 17 requires certain lepers els rots ye:paloyxévous ebyeorOa:. The 
energumens do not seem to be otherwise alluded to: their dismissal at this 
point is assumed on the analogy of 4p. Const. pp. 5 sqq. 

7 S. Greg. Thaum. Ep. canon. 11 9 82 ixdwrocs tva ~cobey rhs WANS TOU vac 
lordpevos pera trav Kxatnxoupévow efépyerar: S. Bas. Ep. ccxvii. 56 (iii. 326 B) 

45 pera trav tv Unomrwoe mpocevydpevos efeXevcera, The perd ray xarnxouptvaw 
of S. Greg. Thaum. need mean only that they were dismissed ‘at the dismissal 
of the catechumens,’ without defining the relative order of the dismissals of the 
several classes. 

® Ancyr. a defines the characteristic Ae:roupyla of the deacon as dprov }} worhpray 

50 dvapépew and xnpvocew—the latter referring to the proclamations and especially 
the recitation of the suffrages of litany forms: cp. pp. 3. 12, 7. 37, 23.13. S. Bas. 
Ep. clv. (ili. 244 €) pépynoa yap advrws Tuy KnpvypaToy Ta ixxAnciacTiCaw moTds 
dv Tp Tov @eov xdpire’ Sri wal imtp ray dv drodnpias ddedpaw Sedpeba xal bwip raw 
év orpareias tfera{opévaw nai iwep wappnoiaCopévaw 3a 7d Svopa Kuplov «at bwép 

55 Taw Tous mvevparixovs xapwous émdecxvupévow ty rp dylg txxAnoig ras ebyds rorovpesa : 
%. xcvii (iii. 191 Cc) Gore Bad ratvra wavra év elpnyp pévav rds Accwopudwas dyaw 
hutpas ebxdpeba, ty elphyy 52 -yerdoOa ri xoipnow hyo alrovyev. These passages 


The Liturgy from the Pontic Writers 525 


may refer to an intercession within the anaphora (cp. Probst Lit. des vierten 
Jahrh. u. deren Reform Minster i. W. 1893, p. 150), but «nptypara suggests the 
prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii 
Gh 230) ty 8¢ rH cuvddy prfyny hyor wédrevoov yevécbac wal abrds 82 xpdcevgas 

dp Hua wai Tov Aady cupnapddAafe iva rds Accwopévas Hyepas 4h Spas rhs waposias § 
hpay caratiaapev SovrAevoa ws ~oriv ebdpecror r@ Kuply. 

* S. Bas. Poenae in monachos deling. 38 (ii. 529 B) ef ris bv re xwaipe ris 
wovavlas Auwnv éxaw mpds Tov ddeAPdy pi) 8H abrg elpnvny ~orw dgapoplvos. 

1° S. Greg. Naz. Or. xliii. 52 (i. 808 p) els ydp rd lepdy eloedOdy (sc. the 
Emperor Valens) peta saons rips wept abrdv Sopupopias: jy 82 hudpa Tay twipaviaw 
wal dOpoicipos xal rot Aaov pépos yevdpewos. . . éwerds) évdoy éyévero wal rhy 
dxonv mpocBadovoy 77 Yarpadsig xareBporrhOn rou re AGov 7d wéAayos elde Kal wacay 
Thy eixoopulay Son Te wept ro Anya wal Son wAnoioy dyyediahy padAoy f drOpumivny, 
Tov yey Tou Aaov xporeraypuévoy (sc. S. Basil) Sph:ov ofoy rdv Tapoujr 6 Adyos ypager 
(1 Sam. xix. 20) d«Auvy wal 7d o@pa wal ri Spe nai viv Bidvoray Gowep ovdevds xasvod 
yeyovéros ddAa tornrAwpédvor tv’ obras eirw Org xal rH Ahyart, Tovs 52 wept abrdy 
lornxéras ty pdBy tivi wal ceBaopari—twad) ravra cde. . . Exabé re dvOpumvoy, 
oxdrov xal Sivns wAnpovra: Ti Spi... dwel 82 rd 8H pa TH Oeia rpawd(y wpoceveyaciv 
8c: dv abroupyds Fw cuvaweAdBero 8 obdels Gowep Hv EO0s, ddnAov by el wpochcerat, 
TyyKavra 1d wdOos -yvopi(erat’ weperpéwer ydp wal el ph tis Tov tx Tov Bhyatos 20 
tbwooxayv riv xeipa riy weprpomhy tornge wav xarnvéxOn wrapa Saxpiow dfiov, 
Theodt. H. E. iv. 19 perapeAnOels 82 BaAns ... els re Tay Oeiov veay elaedAnAvOe Kai 
THs TOU peyadou BaciAciov BidacKnaArlas dwhAavoe, wal ry Ovoiacrnply ra elwOdra 
mpocevvoxe 8@pa. The words ry 6¢ig rpawé{n and ry Ovotacrnpiy do not imply 
that the offerer entered the enclosure and offered at the altar itself; for both 25 
S. Greg. and Theodt. mention it in the context as a further point that Valens 
was admitted within the curtain to converse with S. Basil. Ancyr. 2 describes 
one of the two characteristic functions of the deacon by dprov # xornpiov 
dvagpépey, i.e. to set the oblation on the altar. Caesarius Nazianz. Dial. iii. qu. 
169 (Migne P. G. xxxviii. 1132) dpa@pew rov Eyvoy txeivor prov rhpepow by ty 30 
dvaipaxty Oucacrnpig xara rov xaipdy Tis Oeias wal pvoTieys rederhs eat rijs 
dxpayrou aporiGépevoy rpaxé(ns. The offertory is placed here on the analogy of 
the Ap. Const.; there is nothing in the wniters to define its exact position, 
and possibly the position of the Great Entrance of S. Basil indicates that it 
should precede the Kiss of Peace. 35 

S. Greg. Nyss. de Baptismo (Migne P. G. xlvi. 421 c) éxdOnn 7e poring 
Aag@ Kai pdde Ad-yous dwopphrous: POdy~ar pe’ hyd txeiva A nai ra tawrépuya werd: 
sn Christi resur. iii (8b. 654 8B) wal rére (sc. Stay wapedvOn Td oxHpa Tov Kdapov 
rovrov) dAnOas b émvixcos Suvos cuppuvas wapa wavrow daOnoera. 

"2S. Bas. Reg. fusius tract. li. 3 sq. (ii. 338 D)—a passage recounting the 4° 
motives of the love of God, evidently modelled on the liturgical thanksgiving. 
Verbal coincidences with that of S. Basil are marked by uncials, Cp. S. Greg. 
Naz. Or. xlv. 7-9 (i. 849 D $qq.): PP. 5-17, 19 $q.,51, 324-327. Other parallels are 
found in S. Bas. de Spirits sancto xxvi. 64 (iii. 54 A) 00 lore 5 xapaxrip cat # icoTy- 
TOC Coparic: de Fide a (ii. 131 E) WH COdia, H AyNamIC...6 ZON AGPOC.. . chparic 45 
wal cikGn SAoy EN EayT@ AEIKNYC TON TTaTepa: cp. p. 322. 28sqq. Ep. viii. 2 (iii. 82c) 

6 82 Lids wat 16 Thneyma TO Afton THEM gore Ariacmoy bd’ fic Maca H AOTIKH KTICIC 
war’ dvadoyiay ris dperns dyid(erac: de Sp. s. xvi. 38 (iii. 32D) was yey ydp 
xocw dyyeAo Adfa ty thiaros 06d pt) AYNAMWHENTEC td Tod Tvevparos: cp. 
Pp. 323.9 sqq. In Julittam 6 (ii. 408) Adyp Etimnce: S. Greg. Naz. Or. xliv. 4 50 
(i. 837 D) xept Cov nal EiKONI TEeTIMHMENOC: cp. 75. xlv. 8, xxxix. 13: and 
p. 324. 16sq. S. Greg. Nyss. in bapt. Christi (Migne P.G. xlvi. 6004) €Zwpicac tou 
wapadeigou : cp. p. 324. 28. S. Bas. Const. monast. i. 2 (ii. 536£) OIKONOMOYNTA Tov 
“yévous hyo THN CWTHPIAN: CP. p 325. 28q. S. Greg. Nyss. c. Exnom. ii (Migne 
P.G. xlv. 473 D) «ai oapKobels ev rH dyig napbivy thurpdaaro huas tx TOY BanaToy EN §5 
@ KaTelyOmeBa YTIG THC AMAPTIAC TETTPAMENO! AOYC ANTAAAALMA THs AuTpwoews TOY 


0 


= 


5 


526 Appendix N 


yuxay hydy rd ripsoy abrov afpa § igéxee Ald TOY CTaypoy Kal GAOTTIOINCAC dyer & 
davrot THN EK NEKP@N ANACTACIN’ Hzel yap KTA: cp. p. 326. 30 8qq. 

3 The recital of the institution is implied in S. Bas. de Spir. s. xxvii. 66 (iii. 
55.4) ob ydp 8) rovras dpxovpeba dw 5 dxdcrodos f) 7d ebayyéXor eweprhoOn GAAG 

5 Kal wpoAdyoper wal émAdyoper Erepa dis peyddny Exovra apds 1d prorhproy riy loyiv 
tx ris dypapov d8acKxadlas wapadaBéryres, For the form above see de Baptismo 
i. 3 § 2 (il. 650) wai wpds 7d réAc Taw ebayyeAlow yéypawra: AaBaw «rd: it is 
neither that of any single Gospel nor exactly of any combination of them, and 
is no doubt in part determined by liturgical reminiscences. Cp. Caesarius 

10 Nazianz. Dral, iii. qu. 160 (Migne P. G. xxxviii. 1132) ¢nol re Ordow Taw dwooréAnw 
Eprov tmia:paw AdBere payere Uf abrod wdyres’ rovré lor: 7d oRpd pou, payee Tubes 

9 capwi* wat AdBere wiere rotré lor: 7d alud pov, phww tpobe’s twi craupg Bdpa 
ot wdevpay: where notice é abrov wdyres, cp. p. 20. 18, 87.5, 177.3: and 
AaBere aiere p. 469. 25 8qq. 

15 ™ S. Greg. Naz. Or. xvii. 12 (i. 925 B) Xpordy spoodyw ao xal ry Xporow 
xévwow riv twtp huadw wal rd rou dwafois wd0n xrA—an appeal to a prefect to 
deal leniently with the Nazianzenes: cp. p. 928. a9 sqq. 

1S. Bas. de Spir. s. xxvii. 66 (iii. 542). S. Greg. Nyss. 1 baptism. Christi 
(Migne P.G. xlvi 582) 1dv dyaopdy roy rot Lvevparos: Or. cat. 37 (b. xlv. 978} 

20 TH THs ebdAovyias Surdpe wpds Exeivo peracroyedoas THY Pavopévaw Tiy pvory. 

16S. Greg. Naz. Or. xviii. a9 . 350 B)—of his father in his sickness—ris 
wapepévas xeipas els ebxiy oxnpdricas ovvreAct mpoOvpmus f) sporercd row Aaod rd 
prornpa phan py dalyous wal Sos ~oGevey, Ravolg 8e ds tpot Souer wal Alay 
rehewrary d Tov Gavdparos’ dvev Ahyaros txt Phyaros, dvev Gvocacrnplov Ovrys, 

25 lepeds wéppw trav redoupivow ...elra twamdy 7a ris ebxaporias phuara ovras os 
ouvnOes wai tov Aadv KaTevAcyhoas addy Tijs Kivys yivera. P. 937. 27. 

17 S. Greg. Nyss. de Or. dom. ii (Migne P.G. xliv. 1141D). The liturgical Lord's 
Prayer is not mentioned explicitly, but the connexion with the liturgical proém 
is obvious: p. 339. 20 sq. Cp. sb. 1140 0 obrm rH olxecorary apocrryopig 

30 EmikadeicOat Kai elweiv Tarep’ ofas yap r@ Aé-yowr: xpela Yoyijs, Sons THs TAappHCiac. 

18 See'n. 19. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P.G. xlv. 96 B). 

419 S. Bas. Ep. xciii (iii, 186£) 7rd 82 by rots rov btorypow Kaspois dvayadecbai 
Twa ph napdvros lepéws # Accroupyod TH Koworvlay AapBdveyw TH [Big xecpl pndapers 
elvac Bapv wepitrdy tore dwodecxvuvat 5d 1d Kal Thy paxpay cuvhOaay Tovro &’ abray 

35 Taw wpayparaw mordcacba’ wavres yap of xara rds tphyous povdlorres ivOa ph 
éorw lepets kowoviay oixo: xaréxovres dp’ tavraw peradapBdvovew. , . . dwaf yap 
TH Ovalav Tov lepéas reXeoayros Kal Sedaxndros 6 AaBayv abriy ws SAny dpov nad’ 
éxaotny peradapBavav mapa rov de8uxdros elxdrws peradapPavew wal iwoddyeobau 
morevey dpeiAe. Kai ydp wal tv rH txxdrnoig 4b lepeds tmdidwor Tw pepida cai 

49 xaréxe: abriy 6 iwodexdpevos per’ éfovolas dwdons wal obrw spoodya Th orépant T7 
I3iq xecpit rabroy rolvuy tori rp dvvape: elre play pepida déferal ris wapd Tow iepées 
ere wodAds pepldas dpov. S. Greg. Thaum. Ep. canon. 11 } péOegis raw dyiac- 
parow : Neocaesar. 13 tmydpror wmpecButepo ey TH Kuprang THs wéAEws wpoodpépa 
ov ddvavrat mapdévros émoxdmwou fh mpecBurépaw andrews obre pi Gproyv kddva by edxF 

45 008¢ worjpoyv: Gangr. 4 npoopopas peradap Pavey: Ancyr. 16 rhs wpoopopas iparré- 
cOwoay ... Tuyxavérwoay THs mpoopopas ... Tuyxavéracay Tijs Kovowias : Caesar. 
Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxviii. 1133) «vplus wal dpapéras aird 
indpxew 7d Ociov oipa 7d emi ris Oclas rpawé(ns lepoupyoupevoy wal TH Oidow advTh 
drphrws divapovpevoy wal dAfcros perexdpevoy, 


The Byzantine Liturgy before the vitth Century 527 


APPENDIX O 


THE BYZANTINE LITURGY BEFORE THE 


SEVENTH CENTURY 


H XYNA=Iz? 
«(MASS OF THE CATECHUMENS) 
(THE LITTLE ENTRANCE) 
Ol Wadrras dveAOdvres Aéyourn rév tpicdyrov 
“Aywos 5 eds, dytos loyupds, Gytos abdvaros éA€noov Hpuas 
wai 5 Aads drraxote?. 
*O lepeds Guprd rijv dxxAnotav >. 
(THE LECTIONS AND THE SERMON ) 
“Orav elotAGy & rijs éxxAnolas mpocotas etOiws Adya 
Elpnvn maou 
5 Aadbs 
Kal rq mvevpart cov * 
<ornxev & idxovos péya Bo@v nal Alywv cal rodro woAAduus 
Updo xwpery 
kal dveh@dv dpxerar 6 dvayvoorns 
Ths mpopnreias { .... } 
Tade Aéyee Kuptcos {. 2 « «. ew ee. 
‘O dvayvoors Atya 
Tov dmootd\ov {...... ; 
& "AnécroAcs. 
‘O dvayvoorns Afya 
Tov ebayyetorot { ..... 
7d EbayyéiAvov 5. 
*O dutAav 
Eipnyn rac 
5 Aabs 
Kal rq mvevpare cov 
4 ‘OpAla §. 
{THE DISMISSALS) 


Ol xarnxotpevor Uipxovras, 
Al Ovpar «Aclovras ". 


eyed 


15 


ao 


35 


3° 


528 A phendix O 


{MASS OF THE FAITHFUL) 
(THE PRAYERS) 
‘O bdxovos 
"Yrép ris olkoupévns 
5 ‘Yaép ris éxxAnotas ris él meparoy 
‘Ynép rs elpnns 
‘Yrép trav év cup hopais ® 


& wpoeoras 
10 Elpnyn racw 
& Aads 
Kai rq mvevpate cov 
& wpoeoras etAcyei ‘. 
(THE GREAT ENTRANCE) 
15 Aéye ipvov & Aads Tév ris mpoOlicews dprov xal rd 
. . Baowéa Sdéns.... KepacOiv dpriws worfpiov re dyiy 
Ovoracrnpl mpoordyovow of Srdscovor 
kat niOlacw dat tiv tpdmefav’. 
(THE KISS OF PEACE) 
20 ‘O mpoerrws 
Elpnyy maou 
& Aaéds 
Kai rq mvevpats cov 
dowaLovrar éAAnAovs *. 
(THE CREED) 
Td G&yvov MaOnpa Adyeras '*. 
(THE DIPTYCHS) 
Td Alwruya wapd rod Siaxévou Aéyerar 
TOV Kexournpéve 


& 
ose 


30 Yrép paprupwy 
‘Ymép tay dyiov teccdpwy cuvddor 
‘Ynép trav év sola Ty pein apxeemtaxdéray tod 8 Kai Tod 8 
‘Yrép rav év Xptor@ xexotpnpevoy cai Toy Tas pyeias Uép aiTay entreXovrtery 
Tav luovrav 
35 ‘Yep ths éxxAncias 
‘Yrép trav warptapxyay tod 8’ xai rod 8’ 
"Ynép rav émoxéney rod 8 cal rod 8’ 


The Byzantine Liturgy before the vitth Cent. 529 


‘Yrép rov Bacidéws rod 8 
‘Yrép rey apydvrwv tod 8' xai rod 8' 
‘Yrép tov mAnpoparos (ris éxxAnoias ) 
‘Yrép tot 8 cai rod 8'.U 
{(ANAPHORA) 5 
“O lepevs 
‘H xdpes rou xupiou Hay ‘Inaod Xpicrod xat 4 dyarn Tov Oeov Kai Larpds Kai 
f xowwvia rod dyiov Tvevparos efn pera mavroy ipov™ 
“Avo Tov vou ® 10 


4h Evxaporia ‘ 


“Aytos aytos aystos Kuptos aaBawd xrd *® 
° e e e e e e e e e 15 
Muorixas ovy é€avroy ebvoev Ore tais olkeiats xepot pera To Senynoat AaBor 
Tov dproy evyaptotnoas avedecke xai Exdacer éupitas €avtoy rp ayrirum@’ dpoiws 
Kat TO ToTHpLoy EK TOU YyeyynpaTos THS apméAov Kepdgas Kai evyaptoTncas Kai 
dvadei£as rm Ged xal Tarpl ele AdBere hayere xat AdSere miere’ Totré éore 
70 O@pd pov cat Tovrd dort rd alpa pov, 20 
‘H_ dpxteparucy ’EmlxAnors '7. 
(THE INTERCESSION ) 
‘Yrép rav év micres mapedOdvray 
‘Yrép eipnyns nal edoradeias rov xdopov 
e ’ , a 3 ‘ 18 
Yrép ravtav roy avOporev as 
Eire éxovres elre dixovres npapropey ovyxapnooy ** 
(THE BLESSING) 
‘O mpocorws 30 
Xapis dpiv cal eipnyy . 
& Aads 
Kal rp mvetpart cov ™, 


(THE LORD'S PRAYER) 
‘H_ Etya) trav moray”. 35 
(THE INCLINATION ) 
‘O mpoerras 
Elpnyn racw 
Mm 


530 Appendix O 


& Aaés 


Kal rq@ mvevpart cov ™ 


(THE MANUAL ACTS) 

5 ‘H_ _KAdowg rod dprov®. 
MeydAy Ti devi Ti xeipa alpov els tos Afya 8 Lepevs 

Ta aya ros dyios ™ 


(THE COMMUNION) 
10 MeradapBavouer rijs bvoias *. 


( THANKSGIVING) 


Merd +d peradafeiv evyxapiorotc: ™. 


“EQos wadatdv BovAerar dvd tiv BacAetoucay (wbdw) St” dv woAU n ypipe 
tav dylwv pepiBuv rod dxpdvrov cwparos Xpirrod roi Geo fav évawopeiver 


15 watdas ddOdpous peraméprrovs ylyverGar wapd Trav és xapaSiSarndAou dorrwv- 
twv Kal ratra carer Oe *7, 


The outline of the liturgy of the beginning of the fifth century can be 
gathered from S, Chrysostom's Constantinopolitan writings; but evidence has 
been added from other writers of the fifth century (Soz., Socr., Philostorg., 

39 Theod. Lect.) and of the sixth (Eutych., Jo. Eph., Evagr.\, the latter of whom 
at least represent in some points a usage later than S. Chrysostom. If the 
ritual of the two entrances and the creed be omitted and the offertory be 
inserted probably after the kiss of peace, the result will represent approxi- 
mately the rite of S. Chrysostom’s date. (The de S. Liturgia attributed to 

25 John the Faster (MS. Paris Grace. 2500 f. 206 v: Pitra Spretleg. solesms. iv. 
p. 440| is certainly spurious and of a much later date,) 

An interesting passage in S. Chrys. t# 1 Thess. xi. 4 (xi. 507 C) describes the 
poor begging at the vestibules (rd mpom¥Aaa) of the church: cp. Evagr. H. E. 
iv. 15: for the ambo (duzfov, Byua Tay dvayvworwy) see n. 6 below ; the sanctuary 

30 (@varacrhp ov) n. 2, and the synthronus of the presbyters (Jo Eph. H. E. i. 12, 
p. 11: 18, p. 27: ap. R. Payne Smith The third part of the Eccl. Hist. of John, 
bp. of Ephesus Oxon, 1860), and the bishop's throne (uo émoxomxus Opcvos) n. 6: 
the form of the altar as a slab supported on columns ts perhaps implied in 
Socr. H. E. vi. 5, n. 6 below: the ciborium over the altar was general in 

38 Constantinople in the sixth century (Jo. Eph. H. £. v. 22, p 36a: cp. ii. 30, 
p. 142'. Evagr. H. E. ii. 3 describes the martyrium of S. Euphemia at Chalcedon, 
and it is unnecessary to allude to the fully developed byzantine type of church 
in Procopius’ account of S. Sophia and the other buildings of Justinian. The 
concelebration of the presbyters with the bishop is referred to as a matter of 

49 course in Jo. Eph. H. £.i 12, p. 11: 18, p. 27. 

1 LYuvafis S. Chrys. in Act. Ap. xxix. 3 (ix. 229 c): Socr. H. E. vii. 5. 

2 Conc. sub Menna (Labbé-Cossart v. 1156D) Ture gavp peyaAp wavres ol rou 
Auov ws éf dvds aordparos éBdqoav EtAoynros Kiptos 6 Oeds rou ‘lapanA Sr: éweoni- 
yaro xal troinge AUTpwoLY TH Aag avrov’ éwt woOAAny 32 Spay avripwvovv row éxarépaw 

45 Tav pepay wal PardAdvray Thy yarpwdiay TravTny olf YdrAra twerpawnoay dyedOdrres 


The Byzantine Liturgy before the vitth Cent. 531 


elxeivy roy rpodyov Kai abrav dpfapévow was 5 Aads éxavcaro Kwai iwhxovce rot 
tpoaylov’ cal perd riy dvdyvwory rou dylou evayyeAlou ef ous ris Gelas Aecroupyias 
éx:reAoupévns eal Trav Ouvpav xkrAe:08ecaw Kal Tov dylouv pabjparos xard 1d avwnbes 
AexGévros, 7H xapy Tay Bimrdxow pera WoAARs Hovylas auvéspayoy away 7d wAROos 
KuKAy Tov Guc.acrnpiou Kal hxpoowro Kal ds pévow trhéxEnaay al xpoonyopiat ri & 
elpnuevaw dyiav recodpavy avvodev mapa rov diaxdvou xal tay ty doig TH prvhup 
dpxtemaxdrav Ebpnylov xal Maxedoviov wat Adovros peyaAy powg éxpafay Gwayres 
Acfa cot Kupe wal pera rovro pera wdons evrafias txAnpdbn ov Oc } Ocia 
Aeroupyia. The legend of the supernatural revelation of the Trisagion in the 
pontificate of S. Proclus, 434-46, (S. Jo. Damasc. F. O. iii 10) probably marks 10 
the date of its insertion into the liturgy. For the struggle over the insertion 
of d cravpwels 8” jyas in Constantinople see Jo. Eph. H. E. ii. 52, p. 156: iii. 
19, p. 198: Evagr. H.E. iii. 44. “AveA@uvres sc. into the ambo. 

5 Eustratius usta S. Eutychit x. 92 (Migne P. G. Ixxxvi. 2377.¢) riv dywrdrny 
peyaAnyv Tov Geov txxAnoiay Guysdoas, where the reference is to the beginning 15 
of the ceremonies of Easter-night. 

4S. Chrys. sn Col. iii. 3 (xi. 348) Sray elodAOy 6 rips txxAnolas spocoras ebOlas 
Adyar Elpfhyn adow: Stray duarp Elpnvn saow Sray ebdoyp Elphyn sacow bray 
dond{ecOar xeAevp Elphyn xaow: Stay 4 Ovola rereoOp Elpyym xaoww, xal peratd 
wadw Xapts byiv wal elphyn ... cal AapBdvowres wat drrik3dvres TH BBdyri THY 20 
elpfiyny wodepoupev ; Adyes Kal r@ axvevpar: gov. The Trisagion and the censing 
preceding the first salutation are additions Jater than S. Chrysostom’s time. 

5S. Chrys. in Act. Ap. xix. § (ix. 159 E) éornxey bd Bdxovos péya Bowv Kal 
Adyar Tipsoyopev wal rovro wodAdes... per’ exeivoy dpxera: 6b dvayviarns Tis 
mwpognreias ‘Hoatov ... elra els éwjxocow txpowet Aya Tade Aé-yes Kupuos: sn 2 Thess. 25 
iii. 4 (xi. §27£) Stay ydp dvaords db dvaywwoxav Adyp Tade A€dyer 6 Kupros, wat 6 
Scdxovos torws émoropily wavras err: in Hed. viii. 4 (xii. gt B) «al dveAOaw 6 
dvayvworns Aéyes mpwrow 7d BiBAlov rivos tari, rov Seivos Tuxov wpogryrou f dxo- 
orodov } ebaryeAtorou, wat rére Adyar & Adyar Gore ebonpdrepa byiv elvar wal yp) 
pdvov ta tyxeineva elBévac GAA al ri alriay rav yeypaypévow xal tis ravra 30 
cipneev: in Act. Ap. xxix. 3 (ix. 229 D) rocovTaw pev wpopnrav Sevrepow THs 
EPopuddos byiv Biare-yopevav, rocovroy 3 dwoordAay ebayyeAlcr ay wayTey Ta CwTHpLA 
Soypara wporiOévray: in 2 Thess. iii. 4 (xi. 528 D) éxecd) rd abra Adyes dxovew xab” 
éxaoryny Hpuépay, elwé por roiov mpopiyrou tari 7d xaploy 7d dvayvac0ey Kal wolov 
daoorddou f} molas émoroAns; "AveAOdw sc. into the ambo, 7d Baya tow dva- 35 
yvworwy Soz. H. E. viii. 5. At a later date the Gospel was not recited by 
areader: Soz. H. E. vii. 1g wapa 3¢ dAAos (sc. other than the Egyptians) d:dxovor, 
dy wodAais 82 éxxAnciais ol iepets povar, tv & Emohpos hyudpas ewicxonor ws ty 
KavorayrivouréAc cara Tiv apwrny hyépay THs dvacracipou toprys. Cp. Socr. H. E. 
vii. 5. All stood at the Gospel, Philostorg. H. £. iii. 5 (which implies the 40 
practice of Constantinople). 

® See n. 3. Cp. Soz. H. E. viii. 18 wapacrovperdy re nat wodAdeis loyupe(dépevor 
(sc. S. Chrysostom) xpijva: spcrepoy rovs xarayngicapévous abrot maddy dnoyn- 
xed ws lepevos O€sus hva-yxacay ri elphyny 7H Aad wpocemweiy «al els Tov 

moxomKoy xabica: Opdvov’ dvayxacbels 5% nal oxéidy riva B:efHAGE Adyov. But 45 
S. Chrysostom generally preached from the ambo: Soz. H. E. viii. 5 rocovrov 
32 wpds airdov rd wAHnO0S exexhvecay cal rav abrod Adyow Kdpov ob« elxov Hore twet 
Wori(dpevor wat wepiOAiBovres GAAHAous éxivduvevay Exactos spoowrépw léva: Bia(dpevos 
Enws iyyis wapecras dupiBéorepov abrod Ab-yorros dxova pécor éavrdy wact waplxow 
émi rou Bhyaros raw dvayvworay KxabeCopevos Udibacaey; Socr. H. E. vi. § 6 ovw §0 
éxioxowos, Tov Evrpomiov iwd 1rd Ovovactypioy Kecudvou wat dxwenAryéros bad TOU 
PdBov, xabecGels Eni rou duBavos SOev elwOe: eat mpdrepow Spudreiv yop Tov éfaxove- 
cba: Adyov tdeyxriady Ugérewe war’ abrov. For two sermons at one synaxis 
see S. Chrys. hom. ined. viii. 1 (xii. 371), where S. Chrysostom follows a Gothic 
priest who had preached in his own tongue. 55 

7 The dismissal of the catechumens is implied in S. Chrys. i Ac?.i.8 (ix. 13 a) 
el yey ob én dupiBadAas ore Oeds dor 5 Xprords sw orOr wal pense Oelay dxove 


Mm 2 


532 Appendix O 


Adyow pnbe ty rois xarnxoupévos dpidue ceavroy. Soz. H. E. vii. 16 probably 
implies that the public penitential status was abolished at Constantinople at the 
end of the fourth century. For the closing of the doors see n. 2 above. 

* S. Chrys. in Act. Ap. xxxvii. 3 (ix. 2848) &d rovro peifova Suwara: 7d cower 

5 THs éxxAnoias Kal drep nad’ éavrdv ov Sivarai Tis pera Taw GAAow ywwdpevos loxbe’ 
bid Toro padkioTa dvayKaia al edyal évraifa yivorra trip ris olxoupéyns, iwip 7 
éxxAnoias Ths Ent wepatow, imtp THs elpyyns, Uwtp Trav by cuppopais, which can 
perhaps best be referred to the prayer of the faithful. 

® S. Eutychius de paschate et ss. eucharistia 7 (Migne P. G. lxxxvi. 2400) Sere 

10 parad(ovow of rov rns mpoOécews dprov wal 7d Kepacbev dpriws worhpioy Te dyig 
Ouctagrnpiy mpoca-yew need i THs Aecroupyixys Tafews Tuvoy ra Yarpuedv Aéyew 
wapadsedaxdres TH Aad TH ywwopévy mpaypart mpéapopoy ws vopulfovar, “ Bacréa Sdgys” 
npoopépew f kal wpocayopevew ra elopepdpeva Kal pnddrn reKecabdvra da ris dpxtepa- 
Tins émKAnoens, xat Tou év abrots dvaddpwovros dyacpov, el ph re Erepor BovAaro 

15 avrois 7d tyvovpevoy ... “ de rods Aevlras Péporras dprovs xal worhprov otvow «al 
r:Oévras tal tiv rpdweCay” (quoted from an unknown work of S. Athanasius). 
Both of the existing Cherubic Hymns, Ol rd yepovBiy, p. 377, and Seynodra saca 
odpf, p. 41 (that of Easter Even\, are open to this criticism, and one of them may 
be, inaccurately, referred to. Cedrenus Hist. p. 386 c (i. p. 685, ed. Bonn 1838) 

20 refers the institution of the Cherubic Hymn to the reign of Justin II, 565-78. 
*Aprias xepacbéy seems to imply that the prothesis was not yet moved back to 
the beginning of the liturgy, but was made immediately before the Great 
Entrance. The offering of apoogopai for the dead is mentioned in S. Chrys. 
in Act. Ap. xxi. 4 (xi. 176D) émvodpey cas Suvdyeba wapapvOlias rots dwedOovcrr, 

25 av7i 8axpiov, dvr? Ophvav, dyri prnueiow tas trAenpoovvas, rds ebyas, TAS wpoapopas 
iva xdnetvoe kal Hueis TUXwpeEv THY ernyyedpévaw ayabay. The story of Theodosius 
in Theodoret H. E. v. 18 shows that the emperor remained within the sanctuary 
after offering his oblation : cp. p. 538. 20. 

10 Seen. x. (For paényua=creed, see the edict of Justin II in Evagr. H. E. 

30 v. 4 TO dyiy cupBddry ror pabnpatt rav dyiav warépoy: S. Maximus s# Dionys. 
Ar. E. H. iii. 2 pdOnpa at cuppabnua: Cod. Rossan. of Lit. S. Chrys. in 
Swainson G&. Lit. p.go, note c). Theod. Lect. H. E. ii. 32 Tideos «patriarch of 
Constantinople, 512-518) 7d ray rpraxogiaw Séxa wal dara warépow ris wiorens 
aupBodov Kad’ éxdorny avvafiw A€yeoOau mapeckevacey emt RaBorAn Spey Maxedoviov 

35 (his predecessor) ws abrotv pr Sexopdvou 1d aipBodrov Gwaf rou érous Ae-yoperoy 
mpurepov tv rH ayia mapacKkevy Tov Geiou naBous TH kaip@ Tav y.vopévow End Tov ém- 
oxémov Katnxhoewv. Joan. Biclarensis Chromic. (Migne P. L. ]xxii. 863 B) says that 
Justin II in his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli 
congregatorum et in synodo Chalcedonensi laudabiliter receptum in omni 

4° catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur 
oratio. John Biclaren. was in Constantinople at the time and his evidence 
ought to be good: but there is no other trace of such a position for the creed 
in an eastern rite. Hence either Justin: must have unsuccessfully attempted 
a change, or John must have confused the details of the Greek use with that 

45 of his own Spanish rite. into which the creed was introduced in this position 
by the third Council of Toledo in 589 (c. 2: Bruns Canones ii. p. 213). 

11 See n. 2 which seems to imply this position for the diptychs; and for the 
names also S. Chrys. in Act. Ap. xxi. 4 (ix 176.4) obx dwAgs 6 didxovos Bog “Trip rar 
dy Xpior@ Kexorpnpévoy wai raw rds pveias bwip adrav émreXoupévaw. . . dv yepoiy 

5° 4 @voia nai wavra mpdxecra: nirpemopéva, wapecw adyyedo dpyayyeAct, wapecriy 
6 vids Tov Geov, pera rocavtns dpixns écthxacw Gnavres, wapecTyKaciw exeivor 
Bowvres wavrow ovywvroy, Kal Hyp dwAws yiverOa Ta y.wdpeva; obxovy Kal Ta GAAa 
dxA@s xal rd imép éxwAnoias Kal Ta bmep ray lepdav npoopepopeva nat ra bwtp Tov 
mAnpuparos’ p) yévoro* GAAd wavra pera wicrems yivera. Ti ole Td ‘Trep papriper 

55 mpoopépec@a, rd KAnGnva év exeivy TH Opa; «dv paprupes Dow, kav bwip papripow 
peyaAn Tint Td dvopacOnva: Tod SeamuTou mapévTos, Tov Oavarou tmreAoupEvo éxeivoy, 
THs ppik ris Ovoias, rav dpdraw puornpiay. (This passage is referred to the diptychs 


The Byzantine Liturgy before the viith Cent. 533 


with some hesitation: its tone reflects a moment of expectation like that im- 
mediately before the anaphora rather than that of the finished action. But it 
may refer to the litany during the fraction: cp. p. 475.6). For the names of 
patriarchs see Evagr. H. E. iii. 20 sq.: Jo. Eph. HZ. E. ii. 34, p. 145, iv.57, p. 331: 
of bishops, iepéww above, and Evagr. H. E. iv. 38: of the emperor 2. iii. 34: of § 
the magistrates Jo. Eph. H. E. ii. 11, p. 108: of individuals S. Chrys. 1 Act. Ap. 
Xvili. 5 (ix. 151 B) puxpdy tory eimé por 76 Kal év rats dyiais dvadopais det 7d évopd 
gov éyxeicOa ; (where a position after consecration is not necessarily implied). 
For councils cp. Evagr. 1. £. iv. 11. 

'2 Theodoret ep. 146, above p. 479. 10. Cp. p. 321. 10 

13S. Chrys. in Heb. xxii. 3 (xii. 207 D) pera 1Qv yepwy wai roy vou dvadd- 
Bopev: tore ol pepunpdvor ri Aéyur Taxa Kal émiywwoKere TO A€XOev Kal cUVOpaTe 
émep prigaunv’ tmapmpev els ios ri Siavocay. De poenit. ix, quoted above p. 479. 
15, is perhaps Constantinopolitan. 

4S. Eutych. de pasch. et ss. euch, 7 (Migne P. G. 1xxxvi. 24008) el 32% nal éwi 18 
TH wuTypiy Tov Seinvov nbxyapiarnoey (S. Luke xxii. 17) ob Oavyaoruv’ xal hyets yap 
evxaporoupev xai tml ris Kowns éoridcens Kai dai rHs pvorinns. The custom of 
saying the anaphora inaudibly was apparently gaining ground in the sixth 
century, and Justinian attempted to check it: Nov. 137 § 6 iubemus omnes epis- 
copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 20 
exaudiatur divinam oblationem et precationem quae fit in sancto baptismate 
facere ut inde audientium animi in maiorem devotionem et Dei laudationem 
et benedictionem efferantur. 

8S. Chrys. #2 Col. ix. 2 (xi. 393D) ris 6 Spvos trav dyw, ri Adyar TA yepouPip 
tcaow of morot. Ad cos qus scandal. 8 (iii. 482 Cc), quoted above p. 479. 22, waS 25 
written during S. Chrysostom’s exile and may represent the passage of the 
Byzantine thanksgiving following the triumphal hymn as well as that of the 
Antiochene. 

16S. Eutych. de paschate et de ss. eucharistia a (Migne P. G. |xxxvi. 2393 B). 
The form is evidently a liturgical one, and is closely akin to that of S. Basil: 30 
but notice (1) dvédege and dvadeifas re Ge@ wai Marpi, which is not in the carlier 
Basilian form p. 327 sq., but is in S. James p. 51 sq.: cp. p. 87, where it is not 
found with the chalice: (2) the AaBere miere, for which cp. p. 87. 14: 177. 23: 
232. 29: 469. 27: 526. 14. 

7 See n. 6 and S. Eutych. #. s. 8 2401 B) €AOapev éwi viv TerXclwowy Tav pvoTn- 35 
piow: ovros 5 dpros wal rovro rd wornpov Scov ovmw edyal wal ixecia: yeydvact yrdd 
eloiv’ éwdy 8 ai peyaddAa eyal xai ol dyat ixecia: dvaneupOaor xaraBaive: b Ad-yos 
els rdv dprov Kai ro worhprov Kal yiverat abrov ompa. 

1 S. Chrys in Phil. iii. 4 (xi. 217 F) Srav ydp torhey Aads dAcKANpos xeipas 
dvareivoyres, wAnpwpa leparixdv, nal mpoxénrat } ppikt? Ovoia, n@s ov Svawwnoopev 40 
imtp rovrwv (sc. TH dweAOdvrav) Tov Gedy mapaxadouvres; GAA TovTO pey wepl 
Trav ty wires mapeAOdvrow’ of 8t KaTnXovpevor Ose TavTNs KaTafiovvTa THs TapapvOias 
... €veore névnow bwtp abrav diva... kd ti yap iwep elpnyyns wat evoradeias Tov 
xdopou éxérXevoev ebyecOa; bid ri batp wdvrav avOpwnav KrA ; 

19S, Chrys. 1 Heb. xvii. 2 (xii. 166) éxt ras mpoopopas is dvadpépopey wal 45 
rd dyaprnpara Aéyovres Eire éxovtes werd, TovTeoTs peprnueba abrav mparoy 
wai roTe Thy ovyxwpnow airovpey. The formula is placed here on the analogy 
of p. 58. 4: 336. 16. 

* Sec n. 3. Cp. p. 337. 28: 61. 14. 

“1S. Chrys. Aom. in Eutrop. 5 (iii. 385 B) was 8¢ rod Oedrpov rovrov Avbévros 50 
bpeis pvornpioy Gyecbe Kal viv ebyiv tpetre exelvny bi’ Hs wedXevdpeda Adyar “Ages 
hpiv KaOcs nai hyeis dpiepey rois dpecAdras hyav, (For the occasion see Socr. 
H. E. vi. 5.) In Col. x. 3 (xi. 399 B) eira twiOels rHy ebxiy Tov moray tvTav0a 
dxavero, ws copmvi8a Tivd wal ovwdecpov itp wavrow Ti ebyxiv wornodpevos. 

23 S. n. 3 bray 4 Ovoia reACoO7 Elpnvn wmaov. Cp. p. 340. 5 

23 S, Eutych. #. s. 3 (2396) # «Adats ye piv Tov dprou tov Tiplou Tiy copay 
8nAot. Perhaps a deacon's litany should accompany the fraction : see n. 11 above. 


5 


534 Appendix P 


3! S. Chrys. s Heb. xvii. 4,5 (xii. 170 B) wal dy 79 bexdAnoig bred) 1a pew éoto 
bycecwd wpvBara, ra 8% xexaxwpéiva Bid rhs pawns tavrys Seeipyec ravra éxtiver 
nepiay wayrayxod id rijs xpavyfs ravrns rhs ppxwdeorarys 6 lepevs wai rods dyiors 
wadoy wal EXcwv ,... ravrnyv doing: Ty pari pera 7d Thy Ouciay dwapriabAwa: wacer 

5... MeyaAg TH povy, pparp rp Bop xabdwep Tis enput Thy xeipa alpaw els trbos ipndes 
tords rac xarddndos yeyords wai péya tw txeivy Ty ppicrh hovyig dvyaxpavya (ar ... 
Stay yap cimp Ta dyia rots dyios rovro Ad-ye: EZ ris ob« orev Gyos ue) wpocires. In 
the preceding context he says—rois dylos ravra Si8o0ra:: rovro gai 5 kudxores 
émpovel rore rots dyious xadav: but this may refer to the words of the deacon 

10 at the dismissals, or 3edeovos inay be used in a general sense to mean ‘ minister,’ 
unless the deacon repeated the formula after the celebrant. 

3S. Chrys, i Heb. xvii. 4 (xii. 169 B: roAAol rs Ovcias raurns Guat peradapz- 
Bavove: Tov wayros énavrov, GAAot 82 Bis, GAA: BE woAAdars. wpds oy Awarras hyir 
6 Adyos éariv, ob mpds rovs tvraiOa 3& pdvow GAAG Kai ampds rods ev TH tpnug 

15 wabeCopdvous’ éxeivor yap Graf rod lniavrod perdxovot, wodAAdats 52 wat 3a Svo Eran. 
vi ow; rivas dwodefdpeba ; rots dwaf ; rovs roAAauis; Tovs dArydacs; obre Tous auaft 
obre Tous woAAdars ore Tuts dAvydars GAA robs pera KaBapod ouveBTos, Tous pera 
wadapas xapdlas, rots pera Biov cCAnwrov. ol rnovro: dei spocirwoay, of 52 2) ToLovToe 
pndt Graf. ri dhwore; 57: xplya tavrois AapSdvover wal xardepipa wai KdAaatw cal 

20 ripopiay: sn 1 Thess. xi. 4 (xi. 508 D) 6 «vAAds wai dvarnpos, 6 yépow wai paca 
hugrecpé os xal piwov wai xbpulay éxew Gua rH vdy TH KarAMP wal abrg rE ry 
dAovupyida wrepicecuévy xol 1d Siddnpya iat ris wepadys txowrs Epxera: THs rpawré(ns 
pedéfav wal dfrovra Tis ebayias ris wvevparinns kal Tov abraw ixdrepar dwoAavove: 
wai obdepula tort dcapopd: in 2 Thess. iv. 4 (xi. 535 F) ob perd wAciovos pir eye 

25 Sayirclos bpeis 52 pera éAdrrovos peréxoper rhs lepas rpawd(ns GAA’ Spoias Exarepor 
rarrns ipawrdueba’ el 52 é-yw apurepos erA. The particle was delivered into the 
hand: see the story in Soz. H. E. viii. 5. 

* S. Eutych. «. s. 3 (2396 A) «al Gowep rore pera 7d Gaye ipvhoarres bfRAGow 
els rd Spos trav tAaay obras wal Heiss pera 7d peradafeiv Tod ayiou awparos «ai 

30 aivaros ebyaporodpey wal efiper Exacros els rdv [ov olxoy ewavepxdpevor. 

27 Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that ‘pearl’ 
was used for pepis, but he speaks as if it was not yet a familiar name. For 
reservation see S. Chrys. cp. ad Innocent. i. 3 (iii. 519 A) évOa Ta aya dwéxewro 
elaeAOcvres ol arpari@rar dy Evo: Kadws Eyvopevy duvnro: Roay wayra Te tapow ra 

35 évdov wal rd dyiWwraroy alya rov Xporut ws ty rocovry OopyBy eis ra raw 
mpoeipnuivey orpariotay luara exeiro: cp. Jo. Eph. H. E. x. s. 


APPENDIX P 


THE BYZANTINE LITURGY OF THE SEVENTH 
CENTURY 


40 H APIA THE EKKAHZIAZ ZYNA=IZ! 
{MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


'H mpwmry els tH dylav exxAnolav rot dpxiepéws wal tod Aaot ow Te 
lepdpxy Eicodos ? 


The Byzantine Liturgy of the vith Century 535 


& tprodyios Upvos 
“Aytos 6 Geds, aytos iaxupds, dytos dOdvaros éXéncoy Hpyas® 
& dpxiepeds év tH lepatein eloépxerar Kai «lg tov Opdvov tov leparixov 
évaBalve: *. 
(THE LECTIONS AND THE SERMON) 
‘O dpxtepevs dard rod iipous rijs xaliSpas rH éxxAnolg éime@biyyerar 
Eipym mace 
& Aads daonpiverar 
Kat rq mvevpare cov * 
8 dvayvoorns én” duBwvos ri MaAdadv Avabheny droduvet °. 
“O lepowaArns 1d Oeiov dopa *. 
“O épxtepevs 
Elopnyn mace 
5 Aads 
Kai rq mvevpars cov * 
& dvayvoorns tov ‘AmécroAocv dvaywwoKe °. 
‘O lepodArys 1d Ociov dopa *. 
‘O dpxrapers 
Elpi,yn mace 
3 Aads 
Kal r@ nvevpate cov * 
1) Oeia trod dylou EvayyeAiou dvayvwors ’. 
‘O npoeords SSdoxe. tous ris etceBelas Adyous *. 
(THE DISMISSALS) 
‘O dpxtepevs Kdrac. rod Opdvou 


4 Tov Karnxoupivev nal 4 Tiev Aowwav Tav dvaflwv dméAvols re wal éxBoAr 
Sed tQv Actoupyav yivera: *. 


‘H wActots trav Oupdv "°. 


«(MASS OF THE FAITHFUL) 
1 


(THE GREAT ENTRANCE) 
‘H_ trav dylwv cal cestav pvotnplev Elcodos 
ol &dxovor tdv Eprov mporiOlacr Kexahuppévov tad 52 srorhpra ob KexaAuppeva 7. 


<THE DIPTYCHS) 
Ta Alwruya tav awo8avévruv 


10 


15 


20 


30 


15 


20 


25 


30 


35 


536 Appendix P 


els rijv dylav dvadopdy én rijs dylas tpawéfns perd rous dpxrepéas mal tepéas 
kai Saxévous wai (rovs) mavrds leparicot téyparos pera Tav AaixGv of Baorrcis 
pynpovevovtar Adyovros tov Siaxévou 
Kai rap é€y mioret xexotsnpevoy Aaix@y Kovoraytivov Kovorayros xtX 
aa Slrruya trav Lavrov 
ovtw 82 Kal rdv {ovrov pvypovevar BactAdwv perd tovs lepwptvous wdvras 
(THE KISS OF PEACE) 
‘O "Acracpeds mac mpordwveiras '*, 
(THE CREED) 
‘H rod Oeiov LupBdAou ris miorews yiveras wapd mévrev dnodocyia ">. 


{ ANAPHORA) 


yiveras 4 Tov tpicaylov dmavoros t&v dylwv dyyéAwv dyacnicy SofoAcyia 
twapa wavrés ro) morod Aaot '*. 
& ‘Ayracpés ”” 
(THE LORD'S PRAYER) 
‘H Mpocevxy 5’ Fs warépa xadeiv tdv Oedv dfrovpeda '*. 
(THE ELEVATION) 
"Ypot & lepevs tov Beiov dprov Aéyuav 
Ta dyta rois dyios ¥ 
Tapa tavTos Tov Aaod éxduvetra 
Els dytos (ets xupsos "Incovs Xpioras eis 8dfa» Ocov Marpds)*, 
(THE COMMUNION) 
WadAerar 1d Kowwvindy 7, ‘H_ 1Qv pvornplav perdSoaw «ai 
peradnins * 
ei ms rod dxpdvrov owparos pera- 
oxeiv dv TH Tis cuvafews BovAnbein 
Katp@ tds xeipas oxnpartifev els rinrov 
oTavpov cttw wpocitw Kal Sexécbw 
viv Kowwviav ris xdpiros *. 
Mera +d wWarOijvar tov teAevraiov Metd td peradaPeiv wdvras tow 
otixov Tov KowwwviKot Atyerar Kal dylwv puorppiov cal rd éx raw wapa- 
TOUTO TO Tpomdptov spameliuv Grorefivar advra dis tiv 
TAnpwOjra rd ordpa Hay aivécens Sylav tpdwefav ol KAnpurot dni ro 


The Byzantine Liturgy of the vith Century 537 


Kupie Gras dvupynowpev rnv ddgay oxevoduddxiov dwoxahioracr td tipta 

gov Sr htiwoas Hpas ray dyiwy cov prmlBia BioKdpta Kal worhpta Kal dAAa 

peracxeiy pvotnpiwy’ tHpnooy npas tepd oxeun %. 

€y TO oD dytacpo SAny Thy Hpépay 

pederavras thy otixatocvmny gov. 5 
aAAn\ovia™, 


The outline of the liturgy is given by S. Maximus in the Mvstagogia (Opera 
ed. Combefis, Paris 1675, t. ii. 489 sqq.) in which he mystically expounds, in 
part four times from different points of view, the elements of the rite in which ro 
the people take active part, referring (c. 24, p. 526) to the Areopagite for the 
treatment of ra puorinwrepd re wai inddrepa. Some further points are added 
from his other works, especially the Scholia on the Dionysian Ecclestastical 
Hierarchy (Opera S. Dionys. Ar, Antv. 1634, i. pp. 305 sqq.), and his Acta, and 
from the canons of the Council s# Trudlo, a.p. 692 (Conc. Quintsext. in Bruns 15 
Canones i. pp. 34 sqq.), and from the contemporary Paschal Chronicle. 

A few points in the Trullan canons may be noticed here. C. 52 requires 
that the Pracsanctified in place of the ordinary liturgy be used on all days in 
Lent except on saturdays, sundays and the Annunciation: c. ag withdraws 
the Carthaginian permission to break the fast before celebrating on the 20 
evening of Maundy Thursday: c. 66 directs festal services and communion 
throughout Easter week : c. go renews the prohibition of kneeling on sundays: 

c. 31 forbids the celebration of the liturgy in the oratories of private houses: 

c. 83 forbids the Eucharist to be placed in the mouths of the dead : c. 74 forbids 
the celebration of ‘so called agapae’ in churches, and c. 76 all trafficking within 35 
the sacred precincts: c. 16 sets aside the Neocaesarean canon 15 limiting the 
ministering deacons to seven. 

1S. Max. Myst. 8 and passim. Cp. im Trul, ror. 

2S. Max. Myst. 8, 9: cp. 23, 24. 

3 In Trul. 81, which forbids the addition 6 cravpadels 8’ Hyas. 30 

* S. Max. Quaest. et dubia 68 (i. 328): Myst. 12 ywopevav Evbobev bx tov 
lepareiou xeAcvoe TOU dpxiepéas tp’ Exdory dvayvwopaT: Tis elphyns txopwvyjceay : 
cp. 23. 

5 In Trul. 33 ddAd pndé twa Tov axdvray cuyyupeiy ew’ dpBovos Kata Tiy Ta 
dy KAnpy KaTradeyoptvay Trafiv Tous Oeious TH Aa@ Adyous dmopwveiy el pH Te dy 35 
ieparixy xovpG xpyaonrac b rovovros «TA (the canon affects fepoyaAra: and dvayvarra:: 
cp. 4). S. Max. Myst. 10 rds Oeias Taw wamépow BiBrow dvayyvwous: 23 TA Oeia 
dvayvwopaTa: 24 } dxpdacis Tav Oeiav Aoyiov.. . 7a dvayvwopara: he does not 
specify the number and only particularizes the O. T., 23 1rd @avpacrdv «ai péya 
rs ty vou wal xpophras SnAoupévns Oeias axpovoias puarhpov, but no doubt he 40 
refers to the Apostle as well. 

6 S. Max. Myst. 11, 23, 24: he only speaks of 7d eta dopara as following the 
lections, without describing the arrangement in detail; but he probably alludes 
to the two hymns, the mpoxeipzevow and the Alleluia, For lepoyadrns sce in Trul. 
33, YaArns 4. In Trul. 75 forbids disorderly and overloud singing, and the 45 
singing of anything unsuitable to the place. 

* S. Max. Myst. 13, 14: cp. 23, 24: he always speaks of the Gospel separately 
and does not include it in the avayvwoyara. 

° In Trul. 19 8 rots ray éxxdnoav wpoeotaras ty macas piv huépas tgapéros 
82 rais xupaxais mavra Tov KAjpoy Kal Tov Aady éexkBaonew Tovs THs evoeBeias 50 
Ac-yous dx rHs Geias ypagys dvadeyoudvous Ta ris dAnOeias vonpard Te Kai xpivara Kal 
pi) wapexBaivovras tous on TeOévras Spous } riv ku rHv Oeopdpay narépwy wapadoaw 


538 Appendix P 


d\AA Kal el ypadiads Tis dvamiwnOeln Adyos x) CAAws rovrow éppnvedracay § ds & 
ol ris éxxAnotas pworhpes cal Bidacwara: 3a roy oleciow avyypappatay wapeGerro. 
° S. Max. Myst. 14: cp. 15, 23, 24. The dismissals by this time were rather 
theoretical and ideal than a matter of practice: Schol.in E. H1. iii. 3 § 7, p. 309 
5 laréoy 32 Gre } dxpiBea abrn viv ris raw roovTaw RacroAjs re wai kacracess o 
yiveras. 
10 S. Max. Myst. 13, 15, 23, 24. 
"! The prayers of the faithful are apparently not alluded to in these writers. 
12S. Max. Myst. 16: cp. 23, 24: Schol. in E. H. iii. a2, p. 305 rovro xara rv 
10 év ‘Pupp xparovcay ourfOeav’ ixet yap éwra pdvor Ridxova ry Ovocacrnpiy AaToup- 
yovow obs éxxpirous ofpa: xadei, rods 52 dAAous GAAny rivd teredciy AEcTovpyiay Kal 
onpeiwoa... Sts ov rois diaxdvas Tov Eprov cl specBurepor wporiOéacr* Touro 3 
wayTayxov yivera dAlyov dvtow haxuvwy, ty Puppy 8 olua: wdvrore eladras 3a 73 
povous turd rovs éxxplrous 7H Ovoracrnply Aecrovpyeiv: 16.3 § 7, Pp. ZIO onpeiwou 
15 rt ob pdvoy 4b Gyros dpros xexadupupévos xpoerlGero dAAa wal 1d Octow worhproy rep 
viv ov yivera. There seems to be no evidence as to whether the oblation was 
as yet prepared before the liturgy or only immediately before the great 
entrance: but the use of mpor:@éva: above perhaps rather suggests the latter. 
The mention of the oblations of the laity in tn Trul.69 yh Ufdore rivt raw dwavrov 
20 ty Aainxois TeAvuvre évdoy lepod elordva: Ovocactnpiov, pndapes iwi rovro ris Baciiahs 
elpyopévyns tfovoias nat abdevrias fvica Av BovdnOein wpoodta: dHpa re wAdoarni 
Kara Twa dpyaorarny wapddvow suggests that they were not a matter of course, 
and there is no indication as to whether they were presented before or in the 
course of the liturgy. (For the wapa8ears cp. p. 532. 26.) Can. 99 forbids the 
25, offering in the sanctuary of joints of meat for the use of the clergy, 28 of grapes, 
and 57 of milk and honey. The loaves and the chalices of the oblation were 
odd in number, S. Max. Quaest. 41 (i. 316) dvtoa mporidnaw % bexanoia rovs 
dprovs xai rd wor#pia. For the mixed chalice see in Trul. 32 ef res obv éwioxores 
4 mpecBurepos pi) xara riv wapadodeicay bwd raw drootéAay rdf wot wal Gdop 
30 olvp pryvis obra Ti dxpavrov spocdye Ovolay xaGarpeicOe ds dreds TO peoThpow 
eayyéAAow wal xawifov rd wapadedopéva. The use of the fans (ripra Acwidsa below 
n. 29) made it unnecessary to veil the chalice. 
13 Relatio motionis inter Maximum et principes § in Opp. S. Max. i. p. xxxiv: 
Schol in E. H. iii. 2, p. 306 be ob xpara td Biwrvxa wap’ hyiv twit 3¢ row warps 
35 Tovrov werd rdv domacydv ra dimrvya Wonep wal dy dvaroAp. This apparently 
means that the byzantine diptychs at this date occurred before the kiss of 
peace (d3e ob mpura=oby wde npwra): and els Tiv dylay dvapopay éwi rips ayics 
Tpawé(ns may mean ‘at the bringing up on to the table,’ i.e. at the offertory: 
cp. the use of dvapépew in can. Ancyr. 2, above p. 525. 27. Schol. mn E. H. iii. 3 
40 § 8, p. 310 onpeiwoa Sri rd dimrvya Trav dxobavdyraw txt abrot (sc. Arovvoiov) 
pévoy dveyiwmoxero : disput. cum Theodos. 17 in Opp. S. Max. i. p. lv dvapepopéraw 
ray dvaeuaTicbevraw emi ris dyias dvapopas. 
MS. Max. Myst. 17: cp. 13, 23, 24. 
15 7b. 18: cp. 13, 23, 24. 
45 °* 1b. 19, 24: cp. 13, 23. 
17 Relatio motionis in Opp. S. Max. i. p. xxxiii perd tov dyacpdy rot dprov 
inpot avrov Adyar Ta ayia rots dyiors. 
18S. Max. Myst. a4 (p. 519): cp. 13, 20, 23, 24 (p. 522). 
19 Id. Schol. in E. H. iii. 2, p. 306 Tov xougicpoy wai riv tLwow ris puas evAoyias 
RO TOU Beiou dprov pnalv by infor é lepeds Aé-yow Ta Aya Tots dyios : cp. n. 17 above. 
» Id. Myst. 21, 24 (p. §22); cp. 13, 24 (p. §19). 
31 See n. 24 below. 
72S. Max. Myst. 21 ds réXos wavrow } Tov pvornpiou petadoors yiveras : 24. p. 519° 
5a ris dyias peradnyens tav dxpdyray kal (wonoay pvornpiow: Cp. p. 522: In 
§3 Trull. 23, 101 rns dxpavrov peradidévra xovavias: 26 7d Kuplov o@pa d:avepere. 
In 23 bishops presbyters and deacons are forbidden to exact a fee or payment 
of any sort for communicating a person. 


The Development of the Byzantine Prothests 539 


© In Trul.101, which also forbids the use of vessels in which to receive the 
sacrament : rots ydp é« ypuaiou 4 dAAns TAns dyri xecpus Tiva Soyeia KaTacKevalovTas 
wpos 77)v Tov Oeiov Skpou inodoyny Kal &’ ubtay THs dx pdvrov cavwvias dfroupévous 
ovdapas mpociéueba ws xporipawras Tis TOU Geou eladvos Thy dyvyxov vAnv Kai bwoxei- 
prov’ el 3€ ris dAg@ THs Axpavrou Kowovias peraddovs Tois raavTa Soxeia xpoopépuvar 
wal ards dpop:(écOw xa: 6 ravTa tmpepopevos. C.58 forbids the laity to communi- 
cate themselves if a bishop, presbyter or deacon is present. 


* Chronicon paschale an. 624, p. 390 (Migne P. G. xcii. roor) rovry rq ére 
pvt dprepoiy, ward ‘Papaiovs paly, ris cB’ lvdueria@vos éxi Lepyiov warpapxou 


KovorayrivovméAews txevohOn yardrAecOa pera rd peradafeily xrA: See p. 342 
above. 


APPENDIX Q 


THE DEVELOPMENT OF THE BYZANTINE 
PROTHESIS 


The following series extends from the ninth to the sixteenth century. The 
forms are arranged according to the degree of their complexity, and not in the 
chronological order of their sources: the date of a ms. is not always that of 
the use which it represents, and besides this the stage of development at any 
given date was probably not the same everywhere. It remains uncertain at 
what date the preliminary prothesis first took shape : the Barberini Euchologion 


(p. 309° is the first known evidence for its existence, and that is silent as to the 
ritual, 


Cod. Isidori Pyromali in Goar Cod. vetust. in Cochlaeus Specu/som 
EvxoAdy:or Venet. 1730, p. 153. antiquae devotionis Mogunt. 1549, p. £17. 


Primum patriarchae cum sequenks 
ordinss clero ecclesiasticis vestimentis 
induto offeruntur sn sacrario ab obla- 
tionarus mundatae et compositae oblatae 


@ popults susceptae quas pont in patents 30 


Evxi fv wout 5 warpidpxns éni ry et adolens super cas incensum dict hanc 


wpo8ice tot dyiov dprov orationem 
‘O Gcds 5 Beds npay 6 roy ovpanoy Domine deus noster qui caelestem 
dprov «TA (p. 360). panem etc. 


These two texts, of unknown but certainly very early date, are of the same 
type, and so far as can be judged from Goar's abstract are practically identical : 
the expanded rubric in the Latin above is the most considerable divergence. In 
omitting all allusion to the use of the Aéyx7 this form is simpler than II and III 
below; while in the censing of the oblation it goes beyond them. 


35 


540 


Appendix Q 


The passage common to Theodore and Sophronius in IJ] is found also in the 
Theoria of S. Germanus (Migne P. G. xceviii. 397 Dp), from which it is probably 
derived, and in which perhaps it represents the whole substance of his original 

5 account of the prothesis, while the existing text is interpolated and cer- 


tainly represents a later use. 


The form implied in this passage taken alone 


is otherwise evidenced for the early ninth century by S. Theodore the Studite 

in de Praesanctsf. (Migne P. G. xcix. 1690 C) } TeAcia wpooxomudy ty rH dpx7 yirera 

(above p. 310) and adv. Iconomach, i (tb. 489 B) Ti leparucdy Adyxny : and the 
10 Barberini codex gives the prayer (above p. 310). 


IT! 


Theodorus Andidensis Cosnment. 
liturgica in Mai Nova patrum biblioth. 
vi 2), P. 555 Sq., 580. 

15 


20 


25 


A iY ~ e » 

Q...TO KUptaxoy OWpAa WS EK TLYOS 
kothias kat aipdrwy kat oapkos Tov 
mapOemxov ga@paros rev Odov aprou 
30 Pnpt rns evAoyias Kai rTHs mpuapopas 

BS a“ € € o ’ 
mapa Tov dtaxdyou ws 7 peyadn exKAn- 
t e e a 
aia mapéAaBe dtarepverat ot8npe revi 

@ 4 4 9 “a Ld 

Omep kat Adyxny A€yovowy Et Kat pyTe 
raurys éotiy 6 Katpos kai ovrws tdto- 
35 vmootdtas ex pecou TauTns adrepovrat’ 
6 pevra Stdxovos 6 rovro duevepyav 
éroysicas oly arp Kat rd péAdoy 
anuredeicOat Seomorixdy atya ev TO 
mpoonkorrs tou muOovs xatp@ da rns 

~ na id b ‘a 
4° rou (woroou IIvevparos emipairnoews 


[S. Sophron.] Covsssnent. liturgicns 
in Migne P. G. Ixxxvii (3), c. 3988 D. 

21. To cxevopudrdxioy éy © ywera 
1) TpooKojudn. 

8. Kuptos npov “Incots Xpeoros 
cad éxdorny xatabvdpevos repi ris 
rou xéopov (wns Kal owrnpias ws er 
Kpaviov rom oravpw0eis ovtes kai 
€v rH ayia mpobéce mapa rou ie és, 
pera Adyxns be ..... 70 8€ ohpayite- 
cba thy mpoogopay 6 péyas Baciveos 
mwapéOmxey . . . mpooxopicoyres roy 
aproy kat amoribewres avrov éy tw 
dioxw as ev vepeArAn A€yoper ‘Os ape- 
Baroy éri opayny 7yOn . . . 

10. rd Kkawwory copa as ex Tims 
KotAtas kat aiparwy Kat oapxes Tov 
mapOemxov owparos, rou OAov aprov 
pnpi, 
mapa rou taxdvov f Kat rou iepéws 
Starépverae odnp@ revi dy Adyxny 
A€yovow 
kat ovras ldiovmoctariKas éx pécov 
tavtns adeepovvrat ... 6 pévroe da- 
Kovos 7) 6 iepevs érouptcas atv aire 
kat TO peAXoy arroredcioOar Seororixoy 
aipa ey te mpognxovrs maOous carpe 
8:a rHs Tov (woraov Lvevparos eém- 
hornoews adinor ratta ey Ty mpobéoa 


The Development of the Byzantine Prothests 541 


adinos radra dy rq mpobéce: thy rauTns = THY €bxNY émdéyorros rou lepéws. 
evxy émsdéyovros Tov iepéws 
10... ef d€ nat lepeis rotro (sc. ro 
Seororixdy capa) tépyovow aAX’ éy 
TT] peyadn éxxAnoia ovrws éredeiro 5 
mdAat Kai rapa tray dkaxdvayr 7 mpoo- 
dopa dcerépvero... 36... eipnrae yap 
évy ™ apxyn THS mpobecews ws Eroipa- 
(eras pera rov Oeiov awparos Kai Td 
Seonorixdy alpa mapa rov dcaxdvov sd 
émepBaddrovros SnAovdrt Kat pépos 
puxpoy vdaros. 
These writings are of unknown date: Sophronius seems the later of the two. 


On the common passage see II above. Neither mentions the censing of the 


oblation. 15 


IV 


Circ. A.D. 1050 
Humbertus cardinal. contra Graecorum calumnias 


in Maxima biblioth. vet. patrum Lugdun. 1677, xviii. p. 397 G. 


Et puto quia bene faciunt ibi ‘sc: Hicrosolymis) quod non nisi integras et 3° 
sanctas ponunt ipsas oblationes in sanctas patinas nec quomodo graeci habent 
lanceam ferream qua scindunt in modum crucis ipsam oblationem i.e. proscomite. 
porro in praefatis sanctis ecclesiis cum ipsa sancta patina sanctam anaforam 
i.e. oblationem exaltant: etenim verae et aptae sunt ipsae oblationes tenuesque 
ex simila. lJanceam vero ferream nesciunt nisi quae latus domini nostri 25 
Jesu Christi aperuit.. .. itaque et in magnis et in parvis ecclesiis hunc morem 
traditum sibi a sanctis apostolis habent omnes christiani ipsius provinciae: 
graeci autem cohabitatores eis alii sic alii qualiter a suis acceperunt. 


The distinction made in the last clause is perhaps between those who use 
the liturgy of S. James and those who follow the Byzantine rite. It is not 30 
clear who are referred to as distinguished from the Greeks. The simple 
form of the prothesis is still retained as an alternative in the celebration of 
S. James at Zante: see Archbp. Latas ‘H Oia Aetrovpyia rod ayiov . . . laxwBou 
Zante 1886, p. 8: while no ms. of S. James mentions the prothesis except 


Paris Suppl. gracc. 476, and that only gives an ev? ris wpodécews (Swainson 35 
Greek lit. p, 215). 


V 
LITURGY OF S. PETER 
MS. Paris Graec. 322. 
Evxy els rd mpocKoploa tov dptov 


‘Qs mpoBaroy eri opayny ....... » tis Sepynoeras (Acts viii. 32 sq.) rov 
Tlarpos xat rou Yiov xai rov dyiou 


40 


542 Appendix Q 


wal els td iv3oa: rd ala nal +d USup Afya 
Els 3€ réy orpariwray. .... . . Kai Vdwp (JO. xix. 34) rd mpydeay Ti Tov 
Kédopov cornpiay 
eira wot edxiv ris mpoliceus 
5  Kupre 6 Geos npav 6 mpobeis éavroy imép ris Tov xdopov werd (p. 309). 
Evxy rod Oupudparos 
‘O Geds 6 dytos 6 é» dyiows dvanavdpevos Pas oixady anpéotroy avros Séawora 
olxeig GikavOpwnia mapide nay ras mods apaprias xal @s mpocedéfo ro 
Ovpiapa Zaxapiov ovtw Kat éx ray xelpoy Hpoy tay duaprodey wpdodega ro 
10 Ovpiaua rovro els dopiyy eiwdias Kai roingoy Creos ped ypav’ Gre ipylacras crd. 
Kal @uptav ncadvumre ta S6pa Afyov 
"Exaduwpev otpavots  dperg cov Kupse xal ris alveceos cou mAnpns yA 
wal éwaya Aéyov 
‘O Kupuus €Baciteuer, cpy(écbacay Aaoi’ 6 xabnpevos 
15 wal Cupra. dv Aadv. 


Paris Graec. 322 is of the sixteenth century, but its text is substantially that 
of the Paris ed. of 1595 and of Vat. Graec. 1970 (cod. Rossanensis in Swainson 
Greek lit. p. 191) of the twelfth century The other mss. (Grottaferrat. I 8 vii, 
Paris Suppl. graec. 476) have only a prayer of incense and a prayer of prothesis, 

20 the forms being different in the two mss, and none of them agreeing with those 
of the text above exceot the prayer of prothesis of the former. The liturgy of 
S. Peter, a compilation from Byzantine and Roman, probably originated in South 
Italy: the above form therefore represents an Italian use. 


VI 
25 LITURGY OF S. CHRYSOSTOM 
Bodl. MS. Auct. E 5. 13, ff. 6 sq. 


Evxy fiv rove? & lepevs péAAwy mpocKoploas 
Kupte 6 Oeds npav éfandoreAdy poe Suvayey €€ Vous dyiov cou Kat evicyucos 
pe eis rny Stakoviay cou ravtny Tol mapaornvai pe axataxpirws TS HoBep@ ppucre 
3° gov Bnpars nai mpowevéyKat oot Thy avaipaxroy buciay’ Sri wov TO Kparos Kr. 
Kai perd riv etxyv AaBadv tiv mpoodopdy mepixétrra atriv orpoyyvAonSas 
pyndév rd ovvodov Adywv nal orpéas Tijv pepiSa Ova. ravryv oraupod tUMp évdoh 
cal émrlOnor rp Sloane 
kat AaBav oltvov adpaylfov émyéa te troTnply, dcavras nal USep. 
35 Kal xaAdvrra rdv Sicxov, cira td worhpiov, cal émrlOnor tiv dylav vedéAny 
én’ atré. 
Kai Aéye. 4 Sidxovos puoriuits "Eni ray mpobécewy rov Kupiou SenOapev’ Kupse 
€Xencoy Kal & lepevs etxerat riy edxiv TavTHY 
*O Geds 6 Beds iar 6 roy oipdmoy aproyv rHy rpopyy xrAd (Pp. 360). 


The Development of the Byzantine Prothests 543 


Kai Aéye. & Sidxoves Tot Kupiov Senbiopey xal & bwolkdxovos Kupre éA€nooy 
wal & lepevs Ouprdv rd Sapa Aya 
Ovpiapa mpoodéepopey cor Kupte 6 Geds jyay evadias xrd (P- 359) 
kal gpxovrar év ry dylg tpawily cal Ouprd adriv Kal rd Eyia Oipy Kai SAov 
adv vadv Kal tov Aadv mpotropevopévou rod Staxévou perd Aaprddos. 5 


F. 14 v. after the Great Entrance (p. 318. 40) 
Kal & lepevs & Oucrdoas vine Aéyov 


Nipopar év dOpos ras xetpds pov kai xuxAdow rd Ovciacrnpidy wou Kupte. 


This ms. of the end of the twelfth century belonged to the monastery of 10 
S. Salvator in Messina (f. 2), and therefore presumably represents a use of Sicily 
and South Italy. This form is also contained in Grottaferrat. T @ ii, f. x (twelfth 
century). 


VII 
LITURGY OF S. MARK 15 
MS. Cairo Patriarch. 
Etxy trijs mpo0ioews 
‘Os npiBarov émt ohayny ...... +. 7 wa abrov (Acts viii. 32 sq.). 
: Etxy rod Cupdparos 
Cupiapa mpordépopey Kxatevomoy tis dyias 8ééns cov’ avaknPOnre 87 20 
(Sedpeba eis ro imepouvpdugy cov Ovacacrnpioy eis dopny evodias, eis deo 
duapriay ipav cat Dhaopoy mavrés rov Aaov cov’ xupire Kal oixreppois Kai TH 
diravOpamnia rot Tarpis nai rov Yiov cat rod ayiov Ilvevparos viv nal det xai 
eis Tous aidvas ray alovey. apny. 
"Eml rn mpobéce rauty tay tipior SHpwoy rou Kupiov denbapev 25 

A¢éorora Kupte 6 Beds yay ‘Incod Xpioré 5 ouvdvapxos vids rou aypdyrov 
Tlarpés cai Tvevparos dyiov 5 péyas dpytepevs 6 mpocbeis davroy duyiy dyopoy 
trép ths rou xécpov Cons, SedpeOa nat mapaxadovpév oe hirdvOpone ayabe 
exihavoy Kupre ro mpcowndy cou ém roy dproy rovroy kat ént ro mornptoy rovTo 
els peraroingw rov dypdyrov gov oa@paros xal Tov ripiov atuaros éy ols oé 30 
vrodexerat tpame(a rravayia, leparixn tyrpdia, ayyedckh xopootacia, eis perd- 
Anu Wuxyey cai cwpdrwy cai coi thy Oday avanépropey ory to dvipx@ 
gov TwaTpt kai te Tavayio Kat ayabe kai (worow cov mvevpart viv Kai aed Kai 
els rous ai@vas tay alwvwy. apy. 

‘O Btdxovos 35 
EvAéynoov 8eorora (p. 362, 23). 

The Cairo ms. is modern, but the text is substantially identical with that of 
the rotulus Vahcanus in Swainson Greek ist. p. 2, which is dated a.p. 1207 
(#6. p. xx). The text of these mss. is considerably byzantinized and the 
prothesis is modelled on a Byzantine pattern, though its material is in part 40 


Egyptian (see the prayer of prothesis, above p. 124: cp. p. 148: and for the 
prayer of incense see pp. 118, 123: cp. 36). 


544 Appendix Q 


VIII 
LITURGY OF S. CHRYSOSTOM 
MS. Bodl. Cromw. 11, ff. 22 sq. 


Etxy ris mpooxomSijs 
B mov oravpots tpeis drdve ris dvadopas Aéya 
Overat 5 apis rov Oeov 6 vids rod Tarpis 6 alpoy tiv dpapriay rou xécpov 
HY otras wepucéwra atrivy oravpoadas Aéyov 
‘Os mpdBarov ent opayny ......-.. + 9 wy adrov (Acts viii. 32 sq.). 
Eixy rod Gupiparos 
10 Oupiaua cot mporpépoper Xprore 6 Geds nyay eis oopny evodias «tr (P. 359. 34). 
Eixy ris mpollcews 
"Ent ry mpobéoes rdv ripiwy Sapwr rou Kupiov denbdpev 
‘O Geds 6 Beds nua 6 roy oipamoyv dproy ray tpopay Tov mavrds xéopov «rd 
(Pp. 360). 


15 This ms. is dated raa5 A.D. 


IX 
LITURGY OF S. CHRYSOSTOM 


Liturgia S. Chrysostomi a Leone Tusco translata ap. Liturgiae sive missae 
ss, patrum Antw, 1560, p. 49. 


20 «=©Diaconus tgitur accipiens panem si cum sacerdote missam celebraturus sit seu 
etiam sacerdos sine diacono facit in eo cum lanceola crucem dicens 
In nomine dei et salvatoris nostri Iesu Christi qui immolatus est pro mundi 
vita et salute 
et sncidens lanceola signaculum panis in quatuor partes in figuram crucas 
25 dict haec 
Sicut ovis. .... 2.06. enarrabit ? (Acts viii. 3a sq.) 
et sic tollit particulam illam videlicel signaculum cum sua medulla et dicit 
Quoniam tollitur de terra vita eius 
Gloria Patri et Filio ect Spiritui sancto: sicut erat in principio et nunc et 
55 semper 
et tunc in inferior’ signaculi parte insignat crucem cum lanceola et dscit 
Immolatur agnus Dei qui tollit mundi peccata 
et pont etusmod: partem in disco. 
Deinde facit commixtionem in calicem mittens vinum et aquam et dict 
35 Unus militum..... ... testimonium eius (Jo. xix. 34 sq.) 
ef in dicendo quidem exivit sanguis tnfundit vinum et in dicendo aqua infundst 
aquam., 


The Development of the Byzantine Prothests 545 


Ubs haec fecerit diaconus aceipiens thuribulum ef incensum dict sacerdoti 
Benedic domine incensum istud 
et dict sacerdos 
Incensum tibi offerimus Christe Deus in odorem suavitatis spiritalis: mitte 
nobis gratiam Spiritus sancti nunc et semper. Amen 5 
diacono autem tenente thuribulum sacerdos expiicat super thuribulum sancta 
corporalia sacro calici superponenda quae dum fums odore imbuuntur dicit 
Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem 
et praecinxit se 
Parata sedes tua nunc et semper et in saccula 10 
deinde operit calicem et insuper dict 
Operuit caelos virtus eius et laudis eius plena est terra nunc et semper et 
in saecula. 
Dende dict diaconus in propositione preciosorum donorum 
Dominum deprecemur 15 
et dicit sacerdos orationem hanc 
Deus deus noster qui caelestem panem alimentum totius mundi &c. (p. 360) 
The translation was made in the latter part of the twelfth century, but the 


names commemorated in the great intercession fix the date of the original at 
the beginning of the century. See p. lxxxv. 30. 20 


Xx 


LITURGY OF S. CHRYSOSTOM 
MS. Paris Graec. 323 ff. 5 sq. 


Mera 1d dpduacPijvar tov lepia Kal tdv Sidxovov dmépyerar & Stdxwv els rijv 
awpd0eow 4 py wapévros rod Staxévou 5 lepeds nal arora riHv mpocKoptSyyy otrws 25 
AaBav riv dylav dvahopdy odpayifa abriv perd ris Adyxys tpl Tov Adyov 
Eis 16 dyopa tov xupiov kai Beov cat cwripos joy "Inoov Xpiorou rov rubdvros 
Umép rns rou kéopov (wns Kat co@rnpias 
«lta wepixéwre é abris pipos rerpapepis wal dpaXloas ke Trav nav 
mpoodipa dv rp Slane Alywv 30 
‘Os mpéBaroy . . fxOn 5 Kupsos xal asapyds ..... 9 fen abtrod 
Adgéa Harpi cat Yig xai ayip Uvevpar: xai viv cai aei nal els rovs alavas 
Tey aloveor. apny 
elra AaBav riv dylav dvapopdy brave ro) Bloxov yapdooa abriy perd ris 
Abyxys cravpon8Gs Aliyev 35 
Overas 5 apyos ...... +20 - THY Gpapriay Tov Kéopov 
xpos rouros sels rv olvov kal rd U8up dv np dyly wornple Mya 
Els ray orpatworay.....+..+. 9 paprupla atrov. 
Ete’ ofrws dmurlOnon rév doreplonoy indvie rav Aylev Aprev Niyev 
T¢ Ady Kuplov of olpayol dorepewOncay. 40 
Nn 


546 Appendix Q 


Etra ri@yow 5 Sidxev Ouplapa tv 7h Oyprare Alyesv 
"Emi rot Oupsdparos ras mpobécews rou Kupiou denBaper 
& lepeds ri eixty 
@uulaud cor mpoodépoper Xprore 5 Geds nywy els dcpyy evedias «rd (p. 3960) 
5 Kal wAnpabelons ris edxiis & Bidcuy Oops. 
Elra wédw & Sidney Afya 
"Eni ry mpobéca ray tipioy Sdpov rod Kuplov denbésper 
8 lepeds rv ety rabrqy 
°O Geds b Beds nya 6 roy olpamoy dproy TH» Tpopny rov wayrés «rAd (p. 360). 
10 Kal ro0 Staxévou xparodvros rov Ounardv & lepeds AnAct rd cadvppare 
Cuprav atrd nal re piv apatry oxewdfa tov Sloxov Adyev 
"Eoxénacas npas €v ty oxérn TOY wrepvyey cov 
7 82 tripe 173 bv 7@ (2) srormpley Myww 
‘O Kupsos €Bacitevoey . . . . carevOnoera (Pp. 360)° érousos 6 Opdvos cov wir 
15 Kat aet nat eis Tous aiwvas raw alovey 
ve 82 tplre oxemdfe duddrepa SnAa8i tov Sloxov cal rd worhprov Adyev 
’ExdAuWer obpavois 7 aper) avrov xai ris alvécews avrov sAnpysS yy ry 
cat dei. 
Kal Ouprdcavros td Gyta ro) Siaxévou dmlpyovra év +h rpaw'dfy. 
30 Paris Graec. 323 is of the fifteenth century, but the prothesis seems to 
represent an earlier use, only a little advanced beyond IX. The text is 


accompanied by a latin translation: it is evidently only a calligraphic exercise, 
not a service book intended for use. 


XI 


25 Nicotas Capasiras Lifurgiae expositio 7-11 
Migne P.G. cl. 381 sqq. 

7. Kat mparov dprov AaBopevos ad’ ob det ray lepoy aroxérrew dproy Eis 
dydpynocy dyoi rov xvpiov cat Oeod cat cwtnpos npay Incov Xpecrov 
xara thy éxeivou napayyeXtay... 8, éset roivuy row tpdrroy Tovroy Sei moveiabat 

3o ToD Kupiov rh» dvdpynow, dud roiro elroy 6 lepeis Els dvdpynocy rot 
kupiov émdye ra 8ndovvta rév oravpdy xat roy Gavaroy’ Toy yap aprov 
amoxontav Thy wept rod aernpiov maOous emdێyes Tay wadatey srpodnreiay 
‘Qs mpdéBaroy eri odayny fxn wat ra éfqs, xa pnpart cai wpoordypart 

— wata rd Suvaréy airés Supyoupevos’ ryv yap rov dprov tony Kard ypeiay woe 

35 wa €€€An rd Sapoy Thy a’THY Kat Tapdderypa sroteitas TOU wpoKetpevoU . . . Kai 
émel roAXNdKis myyvus ro otOnptoy eira droxénre Toy dproy eis rovavra Seaupei 
rov mpodnrixdy Adyov, Exacroy Tou Adyou pépos eappdloy éxdoTe péper Tomys 
.. . kal ra éfns rns mpopnreias mpoaGeis xai rdy dproy Geis dy rp lepp wivact 
€xeiva rout Kai Aéyee 80 Sy adr 7 Ovoia cai 6 rov Kupiou Oayaros xarayyeAXerar® 

4° Overat dyoly 6 dytos rov Oeov 6 aipwy rH» dpapriay rot cécpov' 
raura \éyet xal mocet rou Oavarou ra SnAouvta Toy Tpéwoy’ cravpoy yap dy Te dpry 


The Development of the Byzantine Prothests 547 


xapdrre Kal otro pnvve was 7 Ovoia yéyovey Ori dca Tov oravpov. pera d¢ 
rovro kai ws én ra deed pepy xevret roy dproy ry» wAryny THs mAeupas éxeivns 
Senyoupevos tp TOU aprov mArryy® Ga rovTo yap Kai rd mARTroy acdnptoy Adyyny 
nadei cat eis oxnpa Adyyns ard exer weroinpévoy iva exeivns avapipynoKy THs 
Aoyxns’ xat ovres Epyp ravra Sinyoupevos xal rois Adyos rps loroplas avayt- 5 
yvooxes’ Kal els ray orpariaray pyoi Adyxp avrou Ty mrAEvpay Evuker. 
Spoies xal rd pevoay éxeiBer aipa cat Ddep cai Adyep Buryetras Kai Epyp deixwvory, 
éyxéwv pév els rd lepdy wornpioy oivoy cal Udwp . .. émiAéyor Te nal Td ppya 
Kal evdéws €fnrA0ev alsa cat vdmp ... 10, 6 8€ lepeds ray mpocayeyny 
éri wovetras Kal ray mpocevexOévrwy éExdorov pépos adatpoupevos lepdy rovetras 10 
Sepoy ov Ta adrd Aéywr nai rotmy Arep éf apyns os by 5 Odvaros €onpaivero Tov 
Kupiov dre dwak elpnuéva wept wdons rederns elpyoba vootrra: . . . riva 8€ ra 
émdeyspeva; Els déd€ay ris ravayiov rot Geov unrpds’ els wpecBeiay 
rovde rou dyiou f rovde’ els Ahecty dpapriay Wuyay (ovray f reOvnxdrey. 
» oo IL. Tv Aeydpevoy dorepioxoy émibels airg [rp dprep] Kal i800 gnow 
Sdaorip €A\Oay torn erdvea od hy +d masdioy® ert 8é Kai ra wéppebev 
elpnuéva rois mpoprras wept avrov Gep mpéworra iva pi) 8d thy odpea Kal 
+d Gawdpevow dvOpwmo: puxpd wept avrov xai avdgia epi atrov GOedrnros 
trokdBwor Te Ady Kupiov ol ovpavoi édorepeaOncayr ‘O Kupios 
€Bacitevcey, edrperecay evedvcaro’ ‘Exddupey obpavors  aperh 20 
avrov xal THs auvécews abrow mANnpoUperyn H yn Kal ravTa Ady 
cat xudurres ra OSpa rdw dprov Sydovdre Kal rd wornpioy mémdAots Tipiows Kat 
Ouyig rravraydbey . . . 6 lepevs xexaduppévars dmadéye: rois Bapas Zxémacoy 
ypas é€y rH oxéwy TOY Trepvywy cov cal Ouug wayraxdbey. 

Taira ovras elroy xai reAdoas cat ev{dpevos ra rs lepovpyias amavra Kata 25 
oxorey anayrncey ate els rd Ovovacrnptoy Epxerac xal oras mpd ris lepas 
rpane{ns ris lepovpyias dpxerat. 


one 
& 


Nicolas Cabasilas was archbishop of Thessalonicac. 1350. The use which he 
describes seems to be approximately that of XII and XIII following. 


XII 
LITURGY OF S. CHRYSOSTOM 
Cod. Basil Falascae in Goar EbyoAdyiov Venet. 1730, p. 85 
Kupre 6 beos quay é€andoreaAcy poe Suva €f tous dyiov cov nat évioxvody 
pe els thy Staxoviay cov ravTny rou mapacrnval pe axaraxpirws To PoBepy cov 
Brpare xai mpocevéyxat cot Thy avaipaxroy Ovoiay’ Gri ody rd Kpdros KTA, 
2 © « « « (The Vesting) 


Kal dweAOav lv +i mpoPicn AapBava tiv dvadopdy odpaylfev abriy perd 
Ths Adyxys Afyov 
Tov xupiov xa) Beot cal carnpos jpev "Incot Xpurov rvOévros trip rhs rou 
xéapov (ons xal owrnpias voy kal dei xai «ls rots alévas ray aidvey 40 
Nn 2 


30 


35 


548 Appendix Q 


Aoyxeian Bi ainiv cravpoabas Alva ry eixiy ratmy 
‘Qs mpéBaroy «rd 
' elra tov ixtpnPivra dprov xparav tréve tod Sloxou EvBov els riv odpxa 
oravpoaSas xapdrra Adyov 
5 Overat 5 apyds rov Ceov 
es 52 riv Sevripav Aéya 
' TIpeoBeiacs Kupee rns rexovons oe Seoroims juay Ocordxov Kat deerapbevou 
Mapias édénooy kai cacoy rds Wuxds pe ds ayabds kat gurayOperros 
wai els tpltnv Aiye 
10 Tay dyiev cai érovpavioy Suvdpewy, Tou Tysiov mpodprrou mpodpdpou cai 
Barricrov "lwdyvov. Tay dyiwy érddgev xat ravevpnpey aroaréAwy xai Tov 
dyiov ro0 Seivos ob xal ry ponpny émredovpey xal mavray Tay dyiey 
drata AaBav rév dprov tot abrév dxpoSdxrudov Adyav riv edi 
Tys mavayias adypavrov etAoynpévns Seorroivns nuay Oeordxov Kal decwapbevov 
15 Mapias, ray ripioy agwparoy érovpavioy Suvdpewy, rou ripiou mpopnrov mpo- 
Spdpov xal Barricrov "lwdvvov, rar dyiwy évddtor xai ravevpnpewy aroord\wy, 
Tov €y dylos marpds npay cat apxtepéws Baordeiov, rou dy dyiots marpés jpar 
Xpvooordpou, rov év dyios marpos nuay Tpryopiov rov Beordyou, rou éy ayio's 
marpos nuar NexoAdov, rov dyiov ro0Be of nal (pp. 331. 29-332. 5) Kupee 
20 pvynpoveva. 82 Kal Trav xryrépev cal trav evredaydvov Huiy Kal xabefis 
fovrev cal vexpdv. 
Etra oppayife +d vipa wal rd USwp Aéyov 
"Evwos Tvetparos dyiov 
éxxéov S¢ +d vipa elg rév xpariipa Adya 
25 Kal els ray orpariwray Adyyy «rd. 
Eftra Gupig td xaAdvppara Kai xadvrrea rd Sy Aéyov 
‘O Kupios €Bacitevoe, eimpérecay évedicaro 
wal adAwv Gyud td dAAo Alyov 
Kai yap ¢orepéwoe «rd 
30 kat el éxe doreploxov riOyor nal atrdv UrrepGev rod Slaxouv Atywov 
T@ Ady Kupiou of otpavoi dorepedOnaay cai rp mvevpare Kal ra xabetis 
\lva Ouprdv td péya ciAtppévov Kai riPepevos em(unnes Aéya 
"Exddvwev otpavots ) dpery abrov xal ris alvécews abvrod mAnpns % ya. 
Etta 3 Stdxovos Aéya. "Enl 17 mpodece ray dyiwy 8dpov rou Kupiou denOaper’ 
35 & lepers mH etx fv 
‘O Geds 6 Beds nua 6 roy obpdmoy dproy eri. 
Eira & S&tdxovos Aéya Tov Kupiov denbapev’ & lepevs Oupig tiv mpdbeonw ra 
&ya cat rv tpdmefav xinAw Adyov rijv edxiv Tavryy 
Ovupiapa car mpoadepopey xrdr. 
40 ; ‘ ; . ‘ : . 


The Development of the Byzantine Prothests 549 


After the Great Entrance 
Kal viwrwv rds xcipas & re lepets wai 5 Sidxovos Afya 
Nipoua: dy abgos ras yeipds pov cri. 


This MS. of the fourteenth century, still at Grotta Ferrata (I 8 iii), was 
shown to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- § 
sents the Italian and Sicilian use of the fourteenth century. MS. Vatic. 
Ottobon. 344, ff. 139 sqq. (fourteenth century) gives a South Italian or Sicilian 
form approximately of this type, but with considerable and curious variations 
in detail. 


XIII 10 
ORDO OF THE LITURGY OF S. CHRYSOSTOM 
MS. Paris Graec. 2509 f. 226 v. 
Mé\Awv 3 lepets Anroupyfioa elonow tv re vag perd ro Siaxévou Kal ordvres 
euxpooGey rOv dyluv Gupav Afyovow puona«as ri eixiy Tatryy 
Kupee 6 Oeds pay eLardoredoy nyuiy Suva €£ Uous dyiov cov xaroun- 15 
mpiov kai évicxvooy nuas els thy mpoxeiuérny cou Siaxoviay iva axaraxplres 


mapactapev rp Ppixrp Bnyare rou xpiorou gov Kal riy dvaipaxroy lepovpyiay 
émeredéaas (Sic)* ors dysos ef xai cot riy ddfay avaméusroper (CP. Pp. 354). 


(The Vesting) . . . «© « 
Kai dwépxovras ayddrepo os tiv wpdGecw nal xpooxuviicavres dvd tpeis 30 
Adyouow 


‘O Geos DacOnre nyiv. 
Eira rlOnow riv Adyxyv éwdves ris wpoodgopas nal Aiya & Stdxoves Ei- 
Adynouy Seowora «ai 5s 
Evddoynrés 6 Ocds (p. 356. 25) 28 
cal Aéya & S&idxovos Tou Kupiov denbapey imowiwrev tiv Kipue dddncoy 


a a a le ak le il cat a 


Ele avdyrqow ard (p. 356) 
xaé’ fva obv oraupdv émovuvdwra & Bidxoves Tov Kuplouv denbspev 30 
dra otavpoaSas perd ris Adyxys 5 lepevs dvaripnvev riv spordgepdy Atya 
‘Qs wpdéBaroy dni odayny «rh 
ita Abya 5 Sidxovos 7G lepet “Enapoy Séowora nal 89 PéddAwv lynapeles 
Tiv Aéyxnv alps perd mporoxfis tov Aprov Alyy 
"Ors alperas ard 38 


550 Appendix Q 


wal tlOnor abrév iv 1G Sicky 
wal & S&idxovos Gicor Seowora «al 8 thivev abrév cravpoadas Aéya 
Overas 5 dyvds 5 vids rod Geov tmép ris rov xéopov (ens cal oernpias 6 
Ouépevos nai yu) Sawavepevos, 6 Kevovpevos cal pndéwore wANpoUpevos® wavrore. 
5 Evra Afya & Sidxovos Nufoy déowora nai 8s virrev sdv dprov év re 
Bekp pipe Aéya 
Kal els réy orparieréy wal rd dfs 
nal eiAcyotvres rot lepies PddAa 5 Sudxovos rd vana cal +d USep. 
Etra Aafia & lepets iripav wpoodgopdy Aliya 
10) Els raphy nal ponpny ras xavaypayrov Seowoivns judy Oeordcov cai detwap- 
6évouv Maplas fis rais xecias xpéadetas ri» Ovciay ravrny els Td Uxepovpanor 
dvovarrnptoy 
Kal riOqon rv pepl8a lv 7h dpiorrepy pipe rot dylov dprov 
era AaPew nal iripav Aéya 
13 Avvdpe rou ripiov xai (worotod cravpol, xpocraciats Téy ripiey drovpavier 
duvdpeoy doapdrey, rov ripiou évddfou mpopyrov mpodpépou cai Bawticrov 
‘ledyvov kai rev dyieav dvidter kai wavevpnpey arorrder. Téy dyer cai 
évddtev dyiey dpyvepapyay xai olxoupenxéy didacxnddey Baoweiov .. . 
Xpucogrdépou (Pp. 358) xal rdvrey ray dyier lepapyay. Tar dyiew nai dv dfer 
20 weydAer papriper Teepyiov Anpyrpiou Geoddpou xal wdvrev ray dyler 
papruper. Tév dciey ... Safa (P- 358) xai wdvrev rév dciey. Tor dyior 
xai évddfer peydder iauatixney dvapyuper Koopa nal Aaguavoi nai xdvrey réy 
dyiey avapyuper. Tay dyier xai dixaiey Geomardpwr. Kai rov dyiov & 8 ob 
THY prnpny émcreAovpev kai xayTev cou ray dyiew dy rais ixeciass wpdodefas 
23 Thy Ouciay ravtny es rd trepoupandy cou Ovctacrnproy 
era AaBav nal éripav apocdopdv Afya 
“Ymép carnpias xpdrovus vixns xai Scaporns ray eboeBeorarwy Kai Groypiorey 
Baowréwr nudy. “Yxép rou émoxcnov jay. “Yrép rou warpos hyper cai waons 
rns «ey Xporg jpey adedddrnros. Kal vwep saons Wuyns xproriapey 


30 eta pvnpoveva xai ofs BotAeras’ reAcvratiov 82 Aiya 
MynoOnre Kipre srdvrev roy evredapéver jyuiv rots avafios aitéy Uwepevye- 
6a. MenoOnre nai ris duns avafidrnros’ ovyxapnody pos way wAnppeAnpa 


éxovotoy re Kai dxovator. 
Kal eiOvs Aéya: 5 &idxovos EvAdyncow Séowora rd Oupiapa xal 83 eiAcyaw Aiya 
3§ Ovpiaud coos epoodéepoper Xproré 5 Oeds poy els dopny edwdias xrd (P. 359) 
wal & &dxovos Tov Kuplov denbaper wat & lepeds AaBav tiv dorepicney 
Gwolupav abrdv Atya 
T¢ Adye Kupig «al +d if4s° «al (80d 5 aornp xponyer avrous €us dbo 
gory 00 hy rd watdioy 
40 wai rlOnow abrdv tv TH dyly Slone 


A Byzantine Diptych — 551 


kal AaBev +d xdAuppa cal Cupidcas atrd rlOnew éwave tot Sicxou Afyev 
cal tadra 
“O Kiptos ¢Bacitevcey (p. 360. 7) 
mat Afya 5 Sidxovos Kaduwoy ddorora nal 8% AaBav ual +d Erepov cal 
Oupdous xadiwrev rd Eyov worfproy Afya 5 
"Exd\uwWer oipavois (p. 360. 14) 
wai wadiv & Sdxovos Zxératvoy Séowora al & lepeds bwousdv Kal +d 
trepov sido Abyor 
Zxéxacoy Hpyas (p. 360. 20), 
Kal «iOis & S&idxoves “Enl 17 wpoléce trav ripiey Seper rov Kupiov 10 
SenOepev. Kupse eAénooy 
wal 5 lepers 
‘O Geds 5 Geos npwy 5 roy obpanoy dprov ray rpopny xr. 
Kel 4 dréAvous. 


Kai AaBaw & lepeds trdv Oynardvy Ovid dx rplrov rd lepd spockuvoivres 15 
Epddrepar cal Afyovres cbres 
EtAoynrés 6 Geds ipay 6 avras ebdoxncas’ 86éa cor 
nal Sl8acv ebOies 7G Siaxéve trav Cuymardvy Cusdv rdv vadv. 
Paris Graec. 2509, ff. 226 v-a30 v, of about 1430 (see App. R), is a supplement 
to the text of the Liturgy in its ordinary form, consisting mainly of the rubrics 20 


and the cue-words of the formulae. It probably represents the central type of 
prothesis of the fifteenth century. 


XIV 


The editio princeps of the Greek Liturgies (Rome 1526) gives a form which 
differs little from XIII, except in prefixing the lavatory and in more fully a5 
rubricating the manipulation of the first oblate and the placing of the particles. 
This form is also contained in MS. Bodl. Baroc. 42 (A.D. 1551). 


XV 
The EbxoAéyor Venice 1600 gives the fully developed form, as above 
Pp. 356 sqq. 3° 


APPENDIX R 


A BYZANTINE DIPTYCH 
Diakonika of S. Chrysostom, MS. Paris Graec. a509, f. 232 v. 


The date of the diptych is fixed by the names as between 1427-1499. 
John VII Palaiologos reigned 1425-48, and married Maria Komnena in 1497: 35 
Irene or Helene, daughter of Constantine Dragases prince of Macedonia, and 


552 Appendix R 


widow of Manuel Palaiologos (died 1429), took the veil under the name of 
Hypomone before 1450, when she died: Eugenia Kantakuzena was widow 
of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Fanchac 
bysantinae Venet. 1729, pp. 200, 198, 260). Joseph II was patriarch of Constan- 
§ tinople 1416-99; Philotheos of Alexandria and the successor of Mark III of 
Antioch were both represented at the Council of Florence 1439: Theophilos Il 
of Jerusalem was living in 1419 (Lequien Oniens christiansus i. 306, ii. 500, 
768, iii. 513). 
‘O bdxovos 
10 Kat &y éxacros xara Sidyoay exe. xal wdvrey cal wacée 
"lwond rov dytwwrdrov cai olxovpemxov sarpiapxov, SAcOdou "Adefavdpics, 
Mdpxov ’Avrioyias, Geodirov “leporoAtper 
Kal tmép rou wpooxopifovros ra dyta 8Spa Kupip re beg pee 3 Setvos row 
dvripordrou lepéws, ray cuprapdrrey lepéav, rou risiov wpeaBurepion, ris 
15 év Xptor@ Scaxovias xai mavris leparixov rdyparos 
‘Yip cernpias xparous vixns xal divapornt rév evoeBerrdrey cai drdroxpiorer 
Baciéey jpev, ras evoeBeorarns nai gudoxpicrov Seowoivns Hpaw ‘Yxo- 
porns povayis, rns eioeBeorarns Kat Gidoxpicrou Sernoivns jysy Evyevias 
povaxns, ray evceBeordrey cal diroxpicrery Baciéer nysy “leedyvou xai 
20 Mapias 
‘Yep eipnyns xai xatraordovews rov cupmavyros kéopou Kai ray dyier Trou Geou 
exxAnooy 
‘Ymrép awodurpacens ray ddeAhay nya ray alypadeoreav, evocecens xai ér- 
Txvcews rou didoxpicrou orparov, gwernpias rou weptecTeros Aaov savrev 
25 cai wage. 


INDEX OF BIBLICAL QUOTATIONS 


AND 


CROSS-REFERENCES 


In the numbering of the Psalms, in the Greek texts the LXX is followed with 
Dr. Swete’s numbering of the verses: elsewhere the Prayer Book version is followed 
simply. The biblical references are given for each passage generally in its original 
position only, with cross-references in thick figures to the derived passages. In 
the derived passages references are given to the original, but not necessarily 
tu parallel derived passages. Cross-references between pp. 309-344 and pp. 353- 
411 are omitted as unnecessary: and in pp. 400-411 the marks of quotation are 
not repeated in the text. 


8. 5 
8 
4.15 
19 
20 
21 
33 
5.15 
16 
20 


25 
6.15 
16 
18 


19 
a1 


2 Cor xiii 14 

2 Tim iv 22 

Psi 2 

Tit iii 5 

1 Tim vi 19 

Eph iv 26 

2 Cor viil; vi 16 

Jo xvii 3 

Rom xv 6 

Ez xi 19; xviii 31; 
Ps1 12 

1 Chr xxix 9; 
XXVili 9 

1 Timit 

Mt xii 29 

Lk x 19 

Job xl 24, Pr. 
Manass. (4.C. 
ii. 22) 

Lk x 18 

4 Esd viii 
(Vulg.) 


33 


9%. 


Ps viii 3 

Ps cili 32 

Nah i 4, 3 

Jo vi 19 

Joi 18 

Mk ix 25; 
cxxxvii 8 

Rom vi 3 

Is i 16 

Rom xvi 30 

2 Tim ii 26 

Col ii 14 

Phil iv 3 

2 Cor vii 1 

Ps cii 14; Prov 


Ps 


Ps xvi 5 
Gen xxi 33; 2 
Mac i 24 


10. 


11. 


12. 


Ez xviii 23 

1 Tim ii 4 

Lk xv 30, 13 

a Chr vi 36; Ps 
CXXix 3 

Ps lxxi 8 

Mt xxviii 20; vii 
35 

1 Thvi7z 

2 Tim ii 15 

2 Thiiia; Jobis 

Mk x 30 

2 Cor iv 18 

Jo iii 1a 

Mt iv 33 

Eph iv 13 

Joxiiiz; Mtvi13 

Ps vig; Mt vii33; 
xiif 41 

2 Tim iv 18 

3 Mac if a; Is 
lvii 15 


18. 


14. 


15. 


16. 


17. 


II 


= 


~azyTen A w 


10 


15 
16 


18 
20 


29 
32 
a 


Mal ii § 

Eph v 27 

2 Tim iii 17 

1 Petiig 

Jox 29 

Jo xvii 17 

Mt iv 23 

Ps xc § 

Phil iv 7; Rom 
XV 33 

2 Tim iv 22 

1 Cor xvi 20 

Mk xi 25 

Phil ii 12 

a Cor xiii 14 

2 Tim iv 22 

Judith viii 25 

a Thi 3 

Eph iii 15 

a Maci 24 

1 Cor viii 6 

Wisdi14; 2 Mac 
vii 28 

Ps liv 20 

Coli 15 

Is ix 6 

Col i 17; 1 Cor 
viii6; Gen xxi 
33; Hebi2z2 

2 Cor xi 31 

Is xl 22 

Ps ciii 2; Job 
xXXvi 7 

Jer x 13 

Ps cxxxv 8, 9; 
Gen i 16 

Ps ciii 25 

Wisd vii 20 

Ps Ixiv 8 

Job xxxviii 8 


3 
148qq Wisd vii 17-19 


16 
20 


39 
1 
7 

16 


Job xxviii 25 

Gen i 26 

Gen ii 8 

Gen ii 15 

Jobxxxi1g; Wisd 
xix 22 

Wisd x 3 


18. 


19. 


20. 


Index 


Gen v 24 

Heb xi 6 

a Pet iis; 3 Mac 
ii 4 

Gen vi 10; Wisd 
x4 

I Pet iii 20 

Wisd x 6 

Ps cvi 34 

Rom iv 13 

Job ii 3 

Gal iv 28 

Ac vii 14 

Wisd xix 22 

Num xii 7; Is 
viii 20 

Wisd x 18; Ps 

CXXXV 13 

Dt viii 15; Wisd 
xi 4; Ps Ixxvii 
a4 

Wisd xvi 2; Neh 
ix I9 

Ps Ixxvii 14 

Ps Ixxiii 15 

Neh ix 6; 1 Pet iii 
32; Coli 16 

Is vi 2, 3 

Dan vii 10 

Is vi 3 

Rom i 35 

Is lvii1s ; 3 Child 
38 

Gal iv 4 

Mtiii17;Colirs 

Rom i 3 

Rom xi 1; Apoc 


Ps cxliv 16; Jo 
xvii 6 

Jo xvii 4 

Ac ii 23 

Mt xvi 21 

Mt xxvii 2 

1 Cor xv 3 

Mk xvi 19 


21. 


22. 


238. 


24. 


15 $94q- 


18 sq. 


1 Cor xi 23; 
Mt xxvwi 26; 
xiv I9 
1 Cor xi 24; 
Mt xxvi 26 (D} 
(cp. Lev ii 6; 
Is lviii 7) 


20-26 1 Cor xi 25, 26; 


3° 
4 


6 


15 
16 


18 
19 


24-26 


37 


Lk xxiv 
Mt xxvi 28 

Mt xxiv 30; 1 Pet 
ivs5; Rom ii6 

Psi 21; Judith xv 
TO 

1 Pet v 1; Gal vi 
17 

Ac xx 28 

Ps Ixxi 8; 1 Pet 
119 

Mt xxviii 30 

2 Tim ii 15 

t Tim ii 2 

1 Timi 

Phil i x1; 1 Pet 
ii 9 

Ps xvii 3 

Mt v 44; X 22; 
Lk vi 27 

1 Corv 142 

Ps cxxxv 25 

Ps cv 47 

Eph v 5 

Rom xv 33; Phil 
iv7 

a Tim iv 22 

Ps cxl 5 (B) 

Eph v 2 

1 Tim ii 2 

Jer xxxix 19 

a Cor xi 31; Ac 
iv 30 

2 Tim i 10; Ps 
xxiv 16 

Ps lxxviii 9 

2 Cor vii 1 

Ps xvii 3 

1 Cor viii 6; Phil 
eS 


39; 


Biblical Quotations and Cross-References 


24 Rom ix 5 
35 Lkiit4 
27. Mt xxi g; Ps 
cxvii 26 
25.32 1 Cor xi 34 
Jer xiv 9 
8 Islx 17 
11 Ez xxxiv 16 
15 Ps cv 47 
28 1 Tim vi 16 
Nam xxiv 3 
8 Ps cxx 8 
14 Lk ii a9 
Lk iv24; Joiv44 
38 Dt xxviig; v3), 


a 


30. § 


30 Ac xx 28; 1 Pet 
i139 
31 1 Pet iig 
38 Heb xii 28 
$1. 5 Lk xviii 13; xv 
18, 19 
12. Ps cxviii 32 
13. Ps cxlii so 
19 Ps xviii 2 
22 Jude 25 
32. 3 Jeri6; Hebix14 
4 Isvi6,7 
7 aCor xia 
8 Heb xiii 15; Lk 
xvii 10 
Eph v 2 
328. 16-16 = 312. 15 
16 1 Timir7 
19 Pscv47; Acxx 28 
20 1 Petitg 
38 1 Cor xi 24 
Nom vi 24 
38. 11-21 a=365. 33 
116 Jer xxxix 19 
12 Hebx 19 
17 Heb xii 21 


25 2 Chr xvii 11 
26 Heb ix 26 
34. 66 Ex xxxiv 6 
8 3R viii 28, 39 
1 Mt wir3 
25 1 Tim iiig 
$5.18 Is lvii 15 
25 Isvi3; Psxlia 
36. 5-10 = 123. 33 
155 2 Cor iv 6 
36. 15-28 6=371. 24 
87. 4-6 Psxxxiii 5; Ixxvii 
49; cxviil 143 
17 Ps xxviig 
20 Pscii 4 
2% Ps cxlviii 14 
38. 5-8 = 371. 35 
89. 1 Jasi 2a 
39. 17 — 40.9 = 381.11 
40.26 Tit ii 13; iii 7 
27. 2 Thii13 
41.11 Psxxiii 7; Sus 42 
18 2 Tim iv 18 
41.25—42.645 = 309.82 
25a Zech ii 13 
42.15 Ephi3 
43. 12-15 = 83. 23 
12 Jobv8 
13 1 Petiir 
14 Ephiv 3; Col iii 
14 
34 Hebxiii20; aCor 
13 
44. 2 1 Corxvi a0 
44. 7-11 = 84. 11 
to Ephi 3 
11 Ps cxii 5,6 
13. 3 Child 28-30 
296 Eph i 3 
45. 36 Lk ii 14 
5 Ps117 
7 Ps Ixx 8 
13.@ Esth iv 14 
155 Ps xxxiii 4 
18 1k i 38 
a7. Hebix7 
31 Mt xxv 30 
33. 2 Corviis 


555 


37. Lkiv 14 
46. 2a Lk vi 18 
46 Ps1 13 
6 Psl3 
10a Heb xi 38 
106 Jude 24 
13 Jo viii 34 
14 1 Cor ix a7 
15 Heb iv 16 
16 1 Timvirtz7; Mt 
xii 32 
17 Apoc xvi 7 
Ig Psixa2 
20 «1 Cor xii 6 
46.27—47.145 = 84.24: 
204. 31 
27 Ephii4 
38 Gal iv 4; 1 Jo 
iv 9 
go Ez xxxiv 15, 16 
35 Dan ix 6; Lk 
xviii 9 
38 Is xliii a2 
47. 2 1 Cor xi 34 
47 .16—48.245 =319.6: 
401.14 
204 Ps Ixiv 12 
3351 Pet iis 
48. 16 Rom xii tr 
4 Ps xcviii 6 
6 Lkito 
12 Rom xv 16 
1§ Hebix7 
22 Heb iv 16 
26 Apoc xi 17 
27. Hebx 19g, 20 
32 Psxxv8 
33 Hebvitg; Num 
iv 19 
36 Heb xii a1 
38 Hebix 7 
43 1 Thy 33 
49. 4 Heb xiii 1g 
49. 28-36 = Dion. Ar. 
E. H, tii. 3 § a 
3g a Cor vii 
32 2 Cor xili t4 
33 Ac ii 38 


556 


50. 


80 


51. 


§2. 


a 2 Tim iv a3 

4-6 Lam iii 41 

8 Judith viii a5 
Io a Thi3 


e 12—58.38 =85.238— 


90.10: 432. 19— 
483. 33 
2 Thi3; Pslxiv 2 
Neh xii 24; 2 Mc 
x 38 
Coli 1s, 16 
Ps xxxv 10 
Jobv8 
3 R viii 27; Ps 
cxlviii 4, 3; 
xxxii 6 
Ps cxlv 6; Heb 
xii 22, 23 
3 Cor xiv 32; 
Apoc vi 9 
1 Pet ili 22; Col 
i 16 
Is vi 2, 3 
2 Petii7 
Is vi 3 
2 Mt xxig 
6 1Timi17 
8 1 Cor viii 6 
9 1 Corii1o 
11 Ps xlvi 3 
Gen i 26; ii 7 
Neh ix 17 
Mt xxi 37; 1 Jo 
ivg; Gal iv 4 
Bar iii 37 
1 Cor xi 23 
Ephv 32; Jovi 51 
Lk xxii 19 
Mt xiv I9 
298q. 1 Cor xi 24; 
Mk xiv 22; Mt 
xxvi 26 
28q. Mt xxvi 26; 
Lk xxii 19; 
1 Cor xi 24, 25 
7 «Cor xi 25 
8 Mt xiv 19; xxvi 
27, 28 


53. 2 


54. 


55. a 


56. 5§ 


20 
23 
25 
26 
57. 11 


Index 


Lk xxii 20 

1 Cor xi 25, 26 

1 Cor xi 26 

Mt xxiv 30; 1 Pet 
iv 5 

Rom ii 6; Joel ii 


Bar ii 27 

Col ii 14 

1 Cor ii 9 

Am vi5 

Ps lxxviii 9 
Ps1 3 

Ps ciii 30 

Jo i 33 

Mt vii 25 

Mt xvi 18 

Mt xiii 41 ; wii 23 
Mt xxviii 20 
Ac ii 38; Gal iii 5 
2 Tim ii 15 
Ps xxv 6 

r Tim iii 13 
Ps xxxiv 2 

Ps Ixvii 31 

i Tim ii 2 

Lk vi 18 

Neh v 19 

Ps lxiv 6 

Ps lxiv 12 

Ps cxliv 15, 16 
Lk i 70 

Heb xii 23 
Lk i 28 

Lk i 42 

Heb iv 16 


87, 13 — 58, 5= 95. 32 


13 


14 
16 


17 
18 
19 
33 


Num xvi 22; xxvii 
16 

Mt xxiii 35 

Ps cxivg; Mt xx 
a1 

Lk xvi 23 

Is xxxv 10 

Ps iv7 

Ps cv 47 


59. 


60. 


19—59.9, 28-314 = 
98, 28 
196 2 Cori 3 
21 Jer xxxix 19 
23 Jobv8 
Rom ix 5 
Ps xcviii 1 
Dan vii 10 
Neh ix 6 
Heb iv 16 
3 Child 15 
i Timis7 
9 Ps lxxxiii 2 
Eph vi 11 


12 Jasii7 


60, 30 — 61.5 = 100.32 


61. 


a2 1 Thv 23 
14 Philivg; 2 Jo3 


61. 22-29 = 137. 31 


62. 


63. 


64. 


22 Is lwii 15 ; Ac xx 
32 
24 1 Petix16 
4 Cor viii 6; Phil 
ii 11 

6 Galis 

216 Mt xxviii 19 
26 Joi 29 

27. Jowi 51 
31 Joi 

33. I Petiv 11 
26 Ps xxii 1 

5 Ps xxxiii 2 

7 Pscli 

19 Is vi6,7 

37. ~Ps xxxiii g 
336 Lk xv 18, 19 
354 Ps xxxiii 9 
12 Lk iis 
15 PsIvi6 
27a Ps lxx 8 

38 Ps cxxv 2 
345 Ps cxii 3 


64.38—65.144 = 381.15 
65.25—66.12/4 = 104.37 


66. 


5 Psiv7 


67. 2-8 =1058. 17 


67. 


2 Dan ix 4 Thd. 
3 Dt vii 19 


Biblical Quotations and Cross-References 


4 Ps xxviii 11 
6 Joxvii 3; 1 Jov 
20; 1 Thig 
10 Ps Ixiv 2 
17 Col iii 15 
Ig 2 R iii a1 
a1 Mic iv 5 
25a 2 Cor iii 18 
6 Ps Ixxxiii 8 
68. 16 Prov iii 6 
68. 11-22 = 143. 11 
69.20 Ps cxviii 27 
70. 3 Zech iii 3 
ir Psxlv3 
14 Ps xviii 39, 40 
18 Rom vi 13 
1g Acix 15 
23,28 Ps xviii 34-36 
32 Ps cxxxii 9 
40 Psxxxvig; Joig 
71. g Is liii 7, 8; Ac 
viii 32 
1x Exxvi7, 18 
16 Jo xix 34, 35 
17 Jo xxi 24 
35 Ps xxxi 3 
72. 20-24=270, 46 
20 Hebx 32 
23. Rom xiir; 1 Pet 
ii 5,2; 2 Thii 
13 
26 Ez xxxiii 11 
1 Petirg 
Rom xii I 
Hab iii 3 
32 Is liii 2 
38 Num xvi 48 
Ps xxxiii 5 
Ps cxvii I 
Ps cxlv 1 
23 Is vi 3 
1 Cor iii 10 
Psl 14: xevi 8; 
lxxxiv 2; V7; 
C3 
Ps exviii 26 
Heb iii 1 
28 Hebi 3 


81. 4 1 Petir2 
82.33 Rom xii 
83, 23-27 = 48, 12 

25 1 Cor xvi 20 
84. 11-14 = 44. 7 

13. Is xxxiii5; Lki 


557 


27. Coli 20 
32 1 Corxv4 
98, 86sqq.cp.239,31sqq. 
26 Isxl1sa 
99.12 Joia2g 
99. 28—100. 3=S58. 
19—89, 94, 28-31 


48 
84. 24—85. 3= 46.274; 100.12 Apoc xvi 7 


85.13 2 Cor xiii 14 
85, 28—90. 10= 50. 12 
—55.3 
86. 4 Jer viii 2 
87. 1 Jovi 5r 
2-6 Lkxxiitg; Mt 


13. 1 Corx 13 
100. 32-35 = 60. 30 
108. 38 Tit ii 13 
104. 4-62 = 298. 26-29 
104. 27-86 = 65. 25 5 

34 Coliza 


xxvi 26; 1 Cor | 108. 17-22 = 67. 2 


xi 24 
11-16 = Cor xi 25; 
Mk xiv 23, 24; 
Mt xxvi 27, 28; 
Lk xxii 20 
30 1 Cor xi 25, 26 
Ac xvii 31 
Ps xxviii 10 
19 Ps xxv 6; lir 
21 Ps cxxx 3, 4 
Rom v 20 
31 Ps Ixv 11, 12 
32 Pscxlv 15, 16 
Ps xxxv 2 
17 1 Tim ii2 
23 Ps xxxi 3 
Heb xii 23 
24 2 Thii13 
1 Tim vi 12 
31 Acix 15 
35 Romxivio;1 Jo 
ii 28 
95.17, 32 Num xvi 22; 
xxvil 16 
95, 32—906. 23 = 87.13 
—&s. 5 
96. 2 Ps cxliii 2 
97. 2-5 = 337. 28-32 
2 2Jo3; Tit ii 13 
15 Apoci7 
16 Jo xix 34 
18 1 Joiia2 
22 2 Thii 13 


17 Dan ix 4; Ps 
cxliv 5 
106.29 Jo vi 56, 47, 54 
107. 6 Ps exvi 11-13 
22 Galiii 27; Joiiis 
108.17 Joxiva2; Mt viii 
II 
109. 9 Heb xii 23 
37 Pscxiv 3s 
113, 14—114. 11 =147, 
20: 202. 20 
14 2 Cori3; 2 Pet 
ii 20; Tit ii13 
18 4Rv16; Dtx8; 
Ps xxiii 3 
Ps cxxxix 9; xxx 
20; Mt vi 13 
to. «6 Petiv a 
23. Gen xv 3; Apoc 
xv 3; 2 Cor i 
3; 2 Petii 20; 
Tit ii 13 
25 Wisd viii 7 
26 2 Esd viii 31; Ps 
XXXiv 2 
a8 Jerxxxvi7;1Tim 
ii 2 
32 1 Petivir 
115.6-18 = 121.14: 129. 
33: 160. 26: 171. 
24: 224. 20 
6 see 114. 23 
Ir 2 Tim ii 15 


114. 6 









Index 


17. Rom xvi 20 29 Num x 35 
20 1 Petivis 32 Num x 36 
37. Lkix2 122. 5 1 Pet ivi 
116. 1 Mk xvi 15; Mt|19a. 18-26a=377. 9: 
ix 35 379.2 
2 Mtx1 196 3 Maciig 
3 Gen ii 7; Jo xx 2063 Mac ii 2, 7; 
22, 23 1 Chr xxix 10 
1x 2 Cor vii! 3141s lvii 15; Ps 
13. Acxiii1o;1 Tim xlvi 3 
is 356 Ac xxiii I 
14 Ephv2 36 6 2 Cor vii I 
18 1 Pet iv 1 123. 6 Gen xxxii 20 
116. 36 — 117. 3=865. 15 Rom xvi 16 
838 17 Gen xv 2; Apoc 
117.18 Hebiv 15 XV 3 
20 Mt ix 35 a2 Acii 38; xxiii 1; 
ax Mtx1 1 Timi § 
a2 Ps xiii 3 23 Rom xvi 16 
24 Ephi18 24 1 Petiit 
26 Jasi 22 25 1 Petizg;1 Cor 
27 Mk iv 20; Mt vii xii 13 
18 26 Eph iv 3; Col iii 
28 2This 14; Ephiv4,13 
31 Ps lxxviii 8 (3 33 Malitr 
Mac ii 20) 123. 38—124. 4=36.7 
118. 9 Isvi3; Psxli3 |124. 1 Ephva 
26 Jude 24; 3 Child 2 Ps lxiv 2; 1 Tim 


30 
118. 26-29 cp. 359. 34 





119. 5 Rom ix 5 23 
119.17—120.55=126. 24 
26: 127. 10, 19, 
23, 27: 188. &: cp. 25 
187,11: 221,6 26 
186 Ps cii 4 
30 Gen vili 22 
120. 45 Wisd viii 7 
8 Ps xciii 13 aI 
11 Jonah iv 11, 2 22 
16 Is xxxvii 35 
24 Acxvil7 23 
28 1 Petivil 
121.1—122.7=160. 3: 25 
223. 17 26 
5 see ll4. 23 
» Col iii 15 a7 
18 2 Tim ii 1§ 


i17 


124. 22 = 148.8: 204. 10 


Heb iv 14 

Jo vi 53; Ps Ixx 
21; cli 4 

1 Petirg; Jovis5! 

Ps xxx 17 


1258. 9-17 = 50. 2-10 
128. 21— 129. 3=164. 


27 — 169. 13 

2 Thi 3; Ps lxiv 
23 xxxi I 

Jeri 6 

Neh xii 24; Ps 
Ixxviii 13 

Apoc xiv 7 

Ps cxlv 6; Neh 
ix 6 

Apoc xiv 7; Ps 
cxlv 6 


125. 20 — 186. 2 cp. 


13—19 
29 6Gen ii 15 
30 Wied xix2:;) 
ix 17 


126. 2 Wisd ix 1; Jc 


127. 


128. 


5 Rom xii! 
7-10 Mali1t 
14 Ps lxxi 8 
16 Col iii 15 
19 Ps cxx 8 
21-3 Heb vii 2: 
XXVi 13-14 
26 Pscii 
27. Ps xxxviii 11; 
xt 
Lk xiii 1 
Lk vi 18 
Ps cxlii 10; « 
7,8 
3 Judith ix 11 
9 Pscv4 
Ps ciii 30 
Ps Ixiv 11 
Ps ciii 30 
Ps lxiv 11 
Gen viii 22 
Ps lxiv 11 
Ps lxiv 12 
Ps lxxi 4; a 
2 Psvwia2; lxx 
3 Ps cxlivis 
4 Ps cxxxv 25 
§ Acxiiis2; xiv 
Jer xv 16 
Cor ix 8 
8 1 Tim vi 15 
Wisd viii 7 
a Esd viii 31 
Ps xxxiv 2 


Heb xii 23 
Ac xvi 17 


Biblical Quotfations and Cross-Refercnces 


30 Lki as 
129. 7 Ps cxxvii § 
129. 11sqq.cp.170. 5sqq. 
12 Mt xx ar 
13. 1-Coriig 
16 2This 
18 Colii2 
129. 20-32 = 170. 37 


25 Gen iv 4; Mt! 188. 


xxiii 35 
a8 Lkizro 
ag Ac x 3, 4; Mk 
xii 42 
1 Cor ix 25; Joiii 
12; 2Coriv18 
129.33 sqq.cp.171.24sqq. 
130. 6 2 Tim ii 15 
16 Is xlvi 8 
18 Ps cv 46 
20 Pscii4 
31 Psl3; Jerxviii23 
130. 27 —138. 31=174. 
238 — 178. 16 
28 Rom xvi 320;2Th 


31 


Rom xvi 20 
Num x 35 

3 Ps xxxix 15 

§ Genxlix 26; Num 

x 36 
131. 10-12 = Clem. R. 
1 Cor 59 § 4 
Ez xxxiv 16 
Ecclus xiii 21 
Ac xvi 17 
Ps xxxviii 9 
Ps lviii 17 
Eph i 213 
Dan vii 10 
Heb xii 23 
Hab iii 2; Apoc 
iv 6 
26 Is vi 2, 3 
131. 238—138. 1 = 50. 26 
132. 2 3 Child 30 
12 2 Tim iso; Tit 


I 
13 
14 
15 
16 
a1 
33 
24 
35 


28 


39 
30 


1 Cor xi 
Ecclus 1 15 

Gali 4; ii 20 

1 Petivs 

Mt xxvi 26 

Mt xiv 19 

Lk xxii 19 

Jo vi 11 

1 Cor xi 35, 26; 
Mt xxvi 27, 28 

Mt xiv 19 

Lk xxii 20 

1 Cor xi 36 ; Gen 
xv 2; Apoc xv 
33 Ps Ixvii 15 

1 Cor i 7; Ac 
xVii 31; 1 Pet 
iv 5 

Rom ii 6 

Joel ii 17; 1 Chr 
xxix 14 


235 


133. 31—184, 32 =179. 


135. 


33 


II 


20 
a1 


5—180. 12 

Ps cxliii 7; ciii 
30; 3 Rviii 39 

Jo xv 26 

Jo xiv 26 

1 Cor xii r1 

Ps 1 20 

Jo xv 26 

Mt xxvi 28 

Ecclus | 15 

2 Tim i 10 

Mali 11; Is xxv1; 
Mt vi 9; Ps 
Ixxi 14 

Ac iii 15 

Job xvi 18 

Is lvii 13; 1 Pet 
ima 

Ps Ixx 20; Js lvii 


15 
Eph i 18 
1 Th v 33 


3! 
32 


1613;2 Petiizo} 136. 1 


Heb iv 16 
1 Timis 
pPetis7; Mtviy 


559 
11 Apoc xvi 7; Mt 
vi 13 
13 1 Corx 13 
15 LkxI9 
187. 2 Gen xv 2; Apoc 
xv 3; Ps lxxix 3 
14 1 Thy 22 
18 1 Petiv ir 


137. 31—138.6=61. 22 
188.20 Pscl1 
139.29 Ps xhi2 
140, 16 6=396. 30 
166 Ps lvi 6 
141. 9-296=848. 1624 
142. 2 1 Petiviyz 
12 Mt xii 29 
23. Ps Ixiv 2; Apoc 
vii 123 v 13 
Ac xvi 36 
29 Mic iv § 
143. 2 2 Cor xiii 14 
3 Acii 38 
8 Ps cxii 2 
143, 11-26 = 68. 11 
12 Ac ii 38 
25 Rom ix g 
144. 4-17 = 197. 15 
4 Acia4; Islviirs 
8 Ephvitg; Jude 
34; 3 Child 3: 
g Ps lir; Lk xviii 
13 
Heb iv 16 
Lk xxiv 49 
12. Ephig 
13° Ephv 32 
144. 20 — 145, 6=816. 
lla 
145. 3 Ac ii 38 
8 Psliy,8 
12 Vs xxvi 6 
28a I's Ixxvi 10 
146. 7-26 2 ~ 201. 17 
147. 4—146. 5 ~ 808, 11 
cp. 113. 14 
144 Psives 
29 2 Thilg 
34 IkxI9 


37 


10 
It 


560 


8-24 = 124. 
204. 10-26 
8 Jude 4 
148. 32—148. 385 = 205. 
7: cp. 115. 36 sqq. 
149. 4 Is lviii 6 
160. 6B—151.36 =210.8 
86 Jer xxxii 19 
ar Hebvi tig 
151.27 Num x 35; Ps 
lxviii 1 
33 Num x 36; Dan 
vii Io 
152. 75 Cant i 3 
g Mali 
14 Pscxli2 
158. 2 1Thv28;2Tim 
iv 22 
9 2Jo3 
183. 12-29 = 212. 14 
12 Ecclusi 25; Job 
xii 22 
Eph vi 19 
Ac iv 33 
1 Tim i 13 
Ac ix 15; Gal i 
15 
Rom itr 
Mt iv 23 
Ac iii 15 
25 Galvit4 
37. I Joiiss, 17 
183. 37 — 154. 2=214, 
30 
154. 4-15 = 215. 15 
4 Ephvi tg 
§ 2Coriv4 
6 Eph iii 7,8 
14 Ps Ixxx 14, 15 
184.19-34 6 = 216.20-32 
a9 Lk i 75 
155. 5-7 cp. 216. 4 
5 Acxli24; xix 20 
185. 11-22 =218. 2 
188. 25—1586. 10=219. 
14 
26 Mt xiii 17, 16 
166.19 Ps lxv 11, 12 


143. 32: 


13 
14 
15 
16 


17 
18 


24 


Index 


187. 2—158. 8=220. 
80: cp. 119.174 
2 .Ps lxxxvi 15 
7 Mk iv 20 
12. Ps ciii 4 
21 Ps xxxvi7 
34 Lki4 
37 Titiiis 
158.14 Wisd xi 26 
ao 6Col iii 5 
188. 34—159. 31=119. 
17a 
160. 5— 161. 30-1281. 
1—122.3:223.12 
19 Heb vii 2 
20 Is xxvi 12, 13 
38 2 Timiiss 
39 Micviir4g; Lki75 
161. 7 Ephva 
g Rom xvi 20 
25 Num x 35; Ps 
lxviii 1 
Ac iii 15; 1 Tim 
i17 
168. x Phil ii 10 
163. 11-13 = 297. 25 sq. 
18 Rom xvi 16 
a8 Hebx 11 
29 Rom xiir; 1 Pet 
ii 5; Heb ix 7 
Rom xvi 16; 1Cor 
Xvi 20 
164.12 Heb xiii 15 
164. 14-25 = 128. 6-17: 
228. 3-14 
164. 27—168. 13 =1325. 
21—129. 3 
30 «Ps ciii 22 
31 Lk ii 37, 38 
167.33 1 Cor xii 7 
168.22 Ps civ 30 
32 Ps lxviii 30 
37. 1 Timiia 
169.26 Jasii7; Jer xivg 
29 2 Timii 15 
170. 5sqq.: cp. 129. 11 
$q4- 
g Lk xvi 22, 24 


162. 38 


36 


Ps xxiii 2 
Is xxxv 10 
Titi: 
1 Cor ii9g 
Job xiv 4, 5 (Ix: 
34 Heb xii 22 
170. 37—171. 15 =188. 
20-32 
W111 Ps cxliv 13 
171. 24-35 =160. 3: 
cp. 129. 33 sqq- 
172.19, 30 Mt vi 13 
178.10 Eph vi 16 
26 Phil ii 12 
33 Pr. of Manas 
174. 283—178. 16 =130. 
27—133. 31 
Ac xvii 31 
Rom ii 6; 2 Cor 
v Io 
Ps li 1; ciii 10 
Jude 24; 3 Child 
31; 1 Chrui 
14 
3 Child 19 
Dan xii 2; Wisd 
ix 4 
Ps li rt 
Mt xxv 12 
28 Jer ix 1 
30 «~Ps Ixxix 14 
179. 4-9 = 83. 14-19 
179, 9 — 180. 12 =133, 
32 — 134. 32 
180. 2 Rom xii 9 
11 Isli8 
180. 19—181. 2 cp. 190. 
387—191. 3: 234. 
15—20 
181.15-23 Ephi 5-7, 3 
Jo xi 37 
Eph i 18 
1 Corv 8 
3 Child 31 
Is vi 6,7 
1 Cor xi 34 
5 1 Cor xi 27 
7 2Corivi7 


Io 
132 


15 
16 


23 


178. 9 
Io 


13 
15 


24 
25 


26 
27 


Biblical Quotations and Cross-References 


14 Lkxi2; Mt vig 
24-29 cp.138.11-17 
25 1 Corx 13 
27. Eph vi 16 
183.11 2 Tim ii 14 
16 Eph vi 24 
183. 22—184. 12 = 335. 
29 
35 Mt xvi 18, 19 
33 Joiag 
184. 1 Ps Ixxxvi 15 
9 2 Tim iv 18 
184. 31— 185. 15 = 333. 
22 
185.12 1 Cor xv §2 
185. 20 — 186. 4 = 240. 
17 — 241, 21 
3461 Petis7; Mt vi 
9, 10 
186, 15 Mt vi 13 
11 Ps cxviii 26 
22 Amviii 10(1 Mac 
i 39) 
1 Cor xi 34 
Eph i 3 
2 Pet ii a1 
Eph i 4 
Ps cxix 18 
Eph i4; Gali 4; 
1 Tim iv 8 
31 1 Peti4 
189. 6-16 =1385. 7-17 
189. 19-23 = 288. 17-21 
1g Apoc xi 17; Mt 
iii 17 
Hebi; Ac vii 35 
21 Isix6 
22 Hebi2; Joi 3 
189. 23 — 190. 2=231. 
6-12 
190. 1 Joi 
2 Mti20 
190. 2-8 = 232. 6-12 
8-12 1 Cor xi 23- 
26; Mt xxvi 26, 
27; Lk xxii 19 
190. 14-16 = 233. 5-10 
190. 18-23 = 333. 26-29 


a7 
22 
24 
25 
a7 
a9 


187. 


20 


21 Eph iii 21 
34 18118; Ephiiiar 
190, 37 —191. 11 =2834. 
15 — 238. 3 
191. 16-236 = 235. 14-23 
18 2 Chr vi 21 
19 Ps xvii 6, 1 
a1 Psxx6 
23. Lk xvii5 
198. 8 Lk vii 50 
195. 6 Psxii7 
13 Ps vii 10 
17 Mt vir3 
18 Ps cxix 116 
27 Wisd ix 1-3 
3r Psliro 
35 Ps cxiii 6, 7 
196. 3 Is lvii 15 
4 Heb ix 19, 21 
7 1 Petiz 
Ps xcix 1 
Ps cxiii 6 
Heb x 20 
Heb xii 29 
Eph i18; 1 Pet 
iii 10 
197. x 1 Pet ii 11 
1907.15—108.11 = 144. 4 
198.14 Lk i 35 
Phil ii 12 
Phil iv 7 
Rom xv 33; 2 Cor 
xiii 14 
Heb ix 4 
Jo vi 33 
199. 2 Mt xvi 16 
200.25 Is vi6 
201. 17-38 = 146. 74 
22. Ps cxvii 
308. 7 — 203. 138 =146. 
35 
204. 10-26 = 148. 8 
204. 30—205.5 = 46.274 
205. 7— 206, 17 = 148. 
32 
208.10 Ps ciii 4 
26 Eph ii 20 
31 Phil iv 3 
OO 


561 


33. «see p. Ixxvi 10 
209.29 Ps Ixvi 13; xlvg 

30 6Pscxlii 2 
310.8—211.16 = 150.56 
210. 8 Apoci17 

11 Apoc iv 8 

12 Joxx 19, 26 

32 Joxir 

33 Mt ix 36 
212. 4 Hebix4 

8 Rom xv 16 

212. 14-30=153. 13 

32 1 Cor xvi 22 
218.35 Jasii7 
214. 11-22=210. 8 
214. 30-36 = 153. 37 
215. 15-31=154. 4 

21 Colitz2 
216.11 Is vi3 
216. 20-32 - 154, 104 
217. 34 Is vi 3 
218. 2 Isvi3 

23 Lki 28 

27 Lki4g2 
219. 14-38 =155. 25 

38 Ephi3 
220. 30—222.4= 187.2 
32 Ps Ixxxi 1, 2 
1q Lk xvi 17 
18 Exxvil 
Ps cxi 6 
Mt xxiv 35 
Mk iv 9 
Jo iii 36 
Is vi 3 
Joiz 
Joi, 
$23. 12 —225. 30-160. 

5 
226. 5§ Joxvii5 
8 Joi3 

32 Ac xx 26 
227.11 Wisd ii 23, 34 

17. Lkii14 

23 Rom xv 16 
238. 4-14 = 164. 15-25 
228. 17-21 = 189. 19-23 
229. 2 Lk x13;1Corxv6 


222. 


562 


230. 9g Ps xxviii ro 
20 Mt ii 16; Apoc 
xiv I 
a2 4 Mac viii-xii 
231. 6-12=189. 23 — 
190. 3 
12 Dan vii 10 
Ig Is vi 2, 3 
29 3 Child 31 
232. 6-12 =-190. 2-8 
9 2Timiio 
12 1 Cor xi 23; Jo 
xviii 2 
18-35 Mt xiv 19; 
xxvi 26, 27; 
Mk xiv 22-24; 
Lk xxii 19, 20 
37 1 Cor xi 26 
233. 5-10 =190. 14-18 
238. 26-32 = 190. 18-23 
36 Ps cxiii 2; cxvili 
26 
234. 15— 235. 3=190. 
37 — 191, 
2358. 14-23 = 191. 16-25 
235. 29 — 286 24 = 183. 
22 
237. 1-12<184. 4 
288. 3 Pslit 
238. 22—239. 18 = 184. 
31 
239.15 Mt viii 8 
7 Pslig 
239. 31 sqq. cp. 98. 76sqq. 
240. 19-274 (see corri- 
genda)= 188. 20- 
33 2 
241. 8 Isvi3 
241. 8-21=1885. 27 4 
26 Ps Ixxi 7 
242. 26-36 Ps cxlv 1, 2; 
' Mt vig, 13 
2438. 2 Pscxlv 21 
243. 11-17 = 192. 10-16 
244. 2 Num vi 24-26 
5 Ps xxviii ro 
6 Acxx 28; 1 Pet i 
19 


247. 
248. 


249. 


250. 


251. 


252. 


258. 


258. 


261. 


. 3,31 


Index 


Lk vii 50 

Ps xxix 10 

Lk x 19 

Psi2 

Ps xlvi 7 

Ps cxliv 15 

Lk ii 14 

Mt vig 

Ps xl 2 

Is vi 3 

Ps cvii 3 

Ps xcii 13, 14 

Ps cxliii 2 

Ps xxvi 6 

Is vi 3 

Ps cx 4 © 

Heb iii 1 

Psiv4 

Ps cxlvii 3 

Ps xii 13 

Ps cvi 46, xli 13 

Jo xix 34, 35 

Mt xxviii I9 

Lk ii 14 

Is vi 3; Mt vig 

Ps xli 13 

Is vi I 

Ps xxvi 8 

Ps Ixxix 14 

Ps xlv 7 

Ps xi4 

Jo xi 25 

Ps xxvi 6 

Ps xli 13 

Ts vi 3 

Ps xlvii 5-8 

Ps xli 13 

Ps cvi 46; xli 13 

Heb i 3 

Jo viii 12 

Jo xii 3; Lk vii 37 

Ps cxxxiii 2 

Ps lxviii 32~35 

Ps xvii 5 

Ps xviii 10; Ixviii 
18 

Lk xxiv 50, 51 

Ac i 9-12 


Lk xxiv 49, 53 
Aci8 
Mt xxviii 19 
Ac xix 5 
262. 2 Cori 3 
263. 1 Ephii, 
7 Ez xxxiii 11 
Ps xcvi 11 
r Tim vi 16 
1 Tizh iv 10 
Lkisry 
4 Tit ii 14 
Ps xxvii 15 
Apoc v 10; I Pet 
it 9 
4 2Petiiig 
Col iii 14 
32 Ps lxxix 14 
Ps Ixxix 14 
Ps xl 1 
Ps xxii 26 
Ps xli 13 
19 Ps cvi 46; xlis3 
269. 3 Pscxlv1 
a2a Ps) Iixxxvii 
lxxxiv 1 
34 «Ps xii 13 
270. 3. Ps Ixxix 14 
270. 4-12 56 = "72. 20 
I1a Mt xxviii 20 
146 Pslxxxvi 5; ciiig 
166 Ps lig, x 
32 Colis5s 
Heb xi 3 
Jo xv 26 
1 Tim ii 4 
Rom xii 1 
Mt iii 17 
1 Tim iv 5; Rom 
xv 16 
25 Hebxiiirs (Hos 
XIV 2) 
2 Heb iv 16 
33 2 Thiir3 
33. Psixvir, ia 
16 Jude 2 
234 1 Joiviyz 
283. 4 2 Cor xiii 14 


271. 3 


272. 5 
278. 
274. 


281. 
282. 


284. 


288. 


289. 
290. 


298. 


294. 


17 
18 
19 
22 
37 

4 


Biblical Quotations and Cross-References 


1 Chr xxix 18 

Rom xiir; Hebx 
22 

1 Thvis5 

Dan vii 10; Heb 
xii 22 

Ps civ 4 

Is vi 3; Apociv8 

Mt xxi 9 

Jer xxiii 24 

Eph iii 14, 15 

Joi3; 1 Cor viii6 

Is vi § 

Gen xxviii 
Xxxii 30 

1 Cor xi 33-25 

Apoc xvi7; Pslit 

Ps ciii 10 

2 Th ii 13 

Joel ii 25 

Ps xxxv Ig 

Joxvii3; Psxxxiii 
8; lxxxvi 10 

Eph i 6 

Mt xviii 20 

Apoc xv 3 

Ac xx 28; 1 Pet 
119 

2 Cor iii 18 

Ps xlvi 9 

Ps Ixviii 30 

1 Tim ii 2 

Mt xi 25 

Ps Ixxix 13 

Ps xxvi 6 


17; 


2@ Lk xxiv 39 

94 Jo vi 51, 50 
20a Ps xii 13 
23.6 2 Cor ix 18 


17 


2 Cor xiii 14 


28 6 3 Child 29, 30 


3° 


Ps ciii 10 


31a 1 Timis5 
326 Ps lit 


33 
5 


7 
18 


Col i 13 

1 Tim ii 4 
1 Cor xv 23 
Rom vi 23 


295.21 Col iii 15 
9-13 
36 1 Timis5 
37 2 Cor iit 18 
38 Lk xia 
296. 10,18 Apoc vii 12 
297. 4 Pslxviii35;xlvii2 
§ Ez iiira 
10 Ps xlvii 5, 8 
19 Acig 
208. 26-292 = 104.4-6 2a 
299. 7 Lk xxiv 49 
37. i Timi17 
40 Mt xxv 6 
801. 4 Mt xxv 6 
15 Ez iii 12 
2 Cor ix 15 
Ps xli 13 
Ps cvi 46; xli 13 
Eph i 3 
Jo vi 53, 56 
304. 1 Jowi54; v 24 
309.8 —310.7a— 41.25: 
419. 9 
8 Ps Ixvi 7; Rom 
iii 25 
g 1Petitg; Jovis: 
Gal iv 4; Ac iii 
26, vii 35; 1 Jo 
iv 14 
Mk xi 10 
Pr. of Manas. 
3 R viii 28, 29 
Gen xxiv 12 
Ps lxiv 2; 1 Tim 
i117 
811. 4 Ps xxvii 9g 
g Ps xxv 8 
Ps xxvi 9 
Ps xvi 7 
Mt vi 13 
Mt xviii 20, 19, 5 
Ps xix 6 
1 Cor xii 7 
Heb x 26 
312. 15-215 =32. 16 
812. 26 see 310. 28 


002 


563 


28 Ps cxviii 12 
28 Lk xi 2; Mt vi/318. 4,5 Is lvii15 


Jo. 6Wisdi 14 
12 Wisd ii 23; Gen 
i 26, 27 
1g§ 2 Chri1o 
21 Jude 24 
25 Is vi3 
27 Ps viii 3 
314. 3 Lki 74,75 
6 Lki7o 
12 Is lvii 15 
17 Jeri6; Ps lxxxiii 
9; xxvii 9 
18 Rom xv 13 
$15. : Psl3; Neh xiii22 
12 Psii4; cxii § 
15 Galiv4;1Joivg 
19 Mt xi 30 
32 Titiiis; Psxxxi6 
22 Tit iii 5 
25 Colizo; Joxvii3 
316. 11-204a=144. 20: 
197. 30 
$16.11 Apoc xi 17; Ps 
Ixxxiii 9 
12. 1 Tim iii 16 
16 Hebix 7 
17 2Coriii 6; Lk iv 
14; Rom xv 13 
19 2Corivr;1Tim 
i132 
20 Jude 24; 3 Child 
30; Hebv7 
22 Heb xiii 15 
23. 1 Corxii6;2Cor 
iii 6 
24 Hebix7; 1 Tim 
i132; 2Corivi 
25 Lk iv 14; Rom 
XV 13 
27. Phil iv 18; Rom 
xv 16 
28 1 Pet iig; 2 Cor 
i132 
29 1 Coria2; Wisd 
xix 22 
$17. 1 3R viii 34 


818. 4 


33 


29 
30 


Ps Ixviii 14 


Ps lxiv 2; 1 Tim | 820. 


im7 
Ps cii 4 
Jude 24 
3 K viii 28 
a Cor vii t 
3 Child 30 


Lk iv 14; Rom | 821. 


xv 13 

1 Tim i332; 3Cor 
iv I 

Eph vi 19 

Colig 

1 Esd v 40 

2 This 

1 Pet ii rr; Tit 
iii 3 

Ps xxiii 7 

Job v 8; 2 Chr 
xxix 11 

Zeph iii 15; Joi 
49; Is lvii 15 

Ps xxiv 16 

Mt xxv 30; Lk 
xvii 10 

2 Cor iii6; Lk iv 
14; Rom xv 13 

Ps cxlii 7 

Wisd ix 4 


319. 6—320. 164 = 47. 


moO COAT AN 


13 
15 


18 
19 


20 


16 6 

Am iv 13 

Heb xiii 15 

Ps xv 11 

Ps ix 1; vi ro 

1 Timir2;2Cor 
iv I 

Lk iv 14; Rom 
xv 13 

Hebv!;1 Petiis 

2 Cor iii6; Heb 
ix 7 

Heb iv 16 

Rom xv 16; 1 Pet 
ii 5 

Neh xiii 22; Heb 
x29; Pscxliizo 


322. 


828. 


324. 


4 
10 
14 
15 
18 
14 


Index 


Eph v 2 
Gen iv 4 
Gen xxii 13 
1Rxirs 
Ps cxviii 68 
Lk xii 42 
Hos ix 7 
Ps cxviii 12 
2 Cor xiii 14 


18-26 see 125. 9-17 


Jeri6; 2Thi3 

32 Thi3; Pscii22 

Ps Ixiv 2; cxliv 5 

Jov 44 

Wied i 14 

3Child15; Pslrg 

Rom xii 1 

Heb x 26 

Ps cv 2 

Ps xxv 7 

1 Cori2; Jobv8 

Mt xi 25 

3 Mac ii 2 

3 Child 31 ; Wisd 
ix 10 

Dan vii 10 

2 Cori 3 

Heb xii 22 

Tit ii 13; 1 Tim 
i1; Is vi 2, 3 

Wisd vii 26 

Jo xiv 8 

Heb iv 12; 1 Jo 
Vv 20 

Ps liv 20; 1 Cori 
30, 24; Joxiv6 

Joig 

Jo xiv 17 

Rom viii 15 

Eph i 14 

Rom viii 23 

Ps cxviii 91 

1 Pet iii 22; Col 
i 16 

Dan vii 10 

Is vi 2, 3 

Mt xxi 9 

Ps cxliv 5 


325. 


326. 


327. 


Ps cxliv 14; 2! 
is7 

3 Child 4, 7: 
iii 16 

Gen ii 7; J 
XXXviii 14 

Gen iii 23 

Gen iii 19 

3 Child 10 

Ps cxxxvii 8 

Lk i 78; Hebi 

2 Chr xxxvi 15 

Esth ix 27 

Gen v 22; Lk 
70; Apoc x 

Ac iii 18 

Is viii 20 

Gal iv 4; Ephi: 

Hebd i 2, 3 

Phil ii 6 

Bar iii 37 

Phil ii 7 

Phil iii a1 

Rom viii 39 

Rom v 12 

Joi18 

Gal iv 4 

Rom viii 3 

1 Cor xv 22 

Coli 10; Joxvi 

Tit ii 14 

I Pet iig 

Eph v 26 

Rom xv 16 

Tit iit4; Mts 
26 

Rom vii 6 

Rom vii 14 

Eph iv 10 

Ac ii 24 

1 Cor xv 4 

Ac ii 24 

Aé iii 15 

1 Cor xv 20 

Col i 18 

Heb i 3 

Mt xxiv 50; Rc 
ii 6 


328. 


$29. 


3380. 


331. 


882. 


888. 


Biblical Quotations and Cross-References 565 


4 Macxt 

1 Cor xi 23; Eph 
v2 

Jovis1; 1 Corxi 
23; Ephva2 

Lk xxii 19 

Mt xxvi 26 


1-3 Mk xiv 22 


13 


17, 18 


a1 
22 
28 
12 


19 
4 
8 
9 

II 

14 


25 
26 


39, 31 


Mk xxvi 26; 1 Cor 
xi 24, 25 

Mt xxvi 29 

Mt xxvi 27 

Mk xiv 24 

Mt xxvi 28; Lk 
xxii20; Mk xiv 
24 

1 Cor xi 28, 26 

Rom xii 1 

Dan ix 18; Tit 
iii 5, 6 

Ac xix 6 

Jo vi 51 

1 Corx 17 

2 Cor xiii 14 

Eph iv 4; 2 Cor 

xiii 14 
1 Cor xi 34 

Heb iv 16 

Lk i 70 

Heb xii 23 

Rom xii 1 

Heb xii 23 

Ps iv 7 

2 Tim ii 15 

Ps lxxi 8 

Ac xx 28; 1 Pet i 
19 

Mt xxviii 20 

Rom xii 1 

Jo iii 12 

a Cor iv 18 

1 Cor ix 25 

Heb xi 38 

1 Tim ii 1; Jer 
XXXVI 7 

2 Chr xxii 12 

Ps v 13 

Ps cxxxix 8 


384. 


335. 
386. 


837. 


3 
15 
18 
1g 


7,11 


14 
a7 
29 


4 
8 


Tl 


14 
16 
20 


Ez xxx 25 

Ps lxxxviii 14 

Ps xlvi 4; Ilxvii 
31 

Is xl 1; Jer xviii 
20 

1 Tim ii 1; Jer 
XXxVi 7 

Tit iii 1 

Ps cxviii 68 

Neh xiii 22 

Ps cxliii 13; Ez 
xxviii 16; Prov 
viliar; Dtvixr 

1Thv1 

Ps cv 47 

Lk vi 18 

Judith ix 11 

2 Tim ii 15 

Ps13 

Ps xxv 6 

Ps cv 4, §; cxviii 
68 

Ps lxiv 12 

Ps ii 1 

Lk iv 14; Rom 
xv 13 

1 Thv 5 

Is xxvi 12 

Rom xv 6; Ac 
iv 32 


337. 28-32 = 97. 2-5 


388. 


339. 


28 


3! 

8 
II 
14 
18 


Phil ivg; 2 Jo3; 
Tit ii 13 

2 Tim iv 22 

Ps Ixvii 21 

Tobit xii 6 

a Cor vii x 

a Corirza 

2 Cor xiii 14 

1 Cor xi 34 

Eph iii 17 

1 Cor vi 19 

Apoc xvi 7 

1 Cor xi 27, 30 

2 Cor v Io 

1 Cor iig 

Heb iv 16 


a1 
840. 13 


17 
18 


841. 7 


17 
18 
25 
29 
342. 6 


1 Pet ir7; Lk xi 2 

a Cori 3;1 Tim 
ily 

Wisd i 14 

2 Tim iv 18 

Col i 10 

Mt xxvi 28 ; Rom 
viii 28 

a Cor xiii 14 

Dan ix 18; 3 R 
viii 39 

Ps Ixxix 3 

Dt ix 26 

t Cor viii 6 

Phil ii 11 

1 Timi, 

Ps xxvii 9 

Ps Ixx 8 


342.16—343.5a = 141.9 


16 


3438. 


844. 6 


845. 3 


346. 4 


$47. 1 


Apoc xi 17 

Prov iii 6 

1 Cor x 16 

Rom xii 9 

Ecclus i 16 

Judg xviii 6 

Mic iv § 

Ps xxvii 9 

Ps xxv 8 

Ps xxvi 9 

Ps xvi 7 

Ps lxiv 6 

2 Thessis 

Rom xiii 10 

Ac vi 3 

Lk xviii 13 

Ps Ixvii 36 

Pss cxl, cxli 

Ps cxl 2 

Ps lxvi 7 

1 Tim ii4 

Jer xiv 9 

Ps cxvili 135 

1 Jo iv 18 

1Corvirs;1 Tim 
ii 6 

Ps xlvii 3 

Ps cii 4 

Mt xii 36 


566 


848. 1 


6 
8 
I 


14 


Ps Ixiv 2; 1 Tim 


i117 
Eph ii 4 
Ps xxiii 7 


Ex xl 4; Lkii13 


1Thvs§ 


31a Mt xxiv a9 


23 

31 
349. 2 
3 

5 


16 
18 


19 

24 

35 
3°0.17 
351. 8 
9 


351. 15-25 =64. 38 6 


18 


358. 13 


354. 2 


355. 9 


356. 2 


Ps xxiii 7 
Col ii 3 
1 Timirs2 


Hebvi; ix 7 
1 Tim i17; Job 


v9 
Jo vi 56 


2 Cor vi 16; Col 


iii 16 
1 Cor vi 19 
Heb iv 16 


1 Petiry7; Lk xi2 


Ps cxii 5, 6 
1 Cor viii 6 
Phil fi 11 


Ps xvi 8 

1 Timi, 
Ps xxvii 9 
Judg xviii 6 
Mic iv 5 

2 Tim iv 7 
Ps lxxiii 13 
Lk i 49 

Jo xv 26 
Ps Ixxviii 9 
Mt vi 13 


Is lxiv 9, 8; Ps 


CXXXV 24 
Ps cxliii 7 
Mt vi 13 
Lk xviii 13 
Is lxi 10 
Ex xv 6,7 
Ps cxviii 73 
Ps cxxxii 2 
Ps xvii 33 
Ps xliv 4, § 
Ps cxxxi 9 
Ps xxv 6-12 
Lk xviii 13 


$57.15 


362. 4 


15 
a1 
364. 6 
31 
865. 16 


10 


Index 


Gal iii 13 
Lk xxii 19 


Ac viii 32, 33; 


Is liii 7, 8 


Joi 29; vi 51 
Jo xix 34, 35 


Ps xliv ro 
Mt ii 9 

Ps xcii 1, § 
Hab iii 3 

Ps xvi 8 
Ezra viii 31 
1 Jo v 20 
Lk ii 14 
Psl17 

Ps cxviii 136 


2 Th iiis; 2 Tim 


fi 21 
Lk xxiii 42 
Ps117 


Ps cxiii 1-3, 5 


Ps cxl § 


Ps cxiv 1-3, § 
365.33—366.9 = 33.11: 
116. 26: 421. 14 


Ps cxl 5 
Ps cxvii 1-4 
Heb x 19 


Ps cxvii 26, 27 


Ps cxiili 3 
1 Tim vi 16 


22a Gal iii 27 
870. 36 Ps cxviii 68 


25 


30 3Child 32; Wisd 


31 


371. 5 Ps cxvii 26, 1 
194 Ps xxviii 1, 3 
371. 34— 372. 25=36. 


Ps cxvii 26 


ix 10 
Ps xeviii 1 


15: 38.5 


24 
26 
30 
872.17 


2 Cor iv 6 
Ephisz8 - 
1 Pet ii 11 
Ac iv 33 


373. 6a Mk xii 30 


124 2R vii 27; 2 Chr 
xx 6; Ps lxiv 6 


13 Ps13 
876.14 Pscxl 5 
377.144 Lk xxi 34 
$78. 26 Lk xviii 13 

3t Ps cxxxiii 3 
379.37 Ps 20, a1 
880.14 Lki 35 

18 Lki75 
881. 34 see 37. 4-6 
382.28 Ps xvii 2, 3 
392.323 see 370. 30 
893. 7 Lk xviii 13 

19 Tit ti 11 
$94.17. Mt xvi 16 

18 1 Timirs 

27. Lk xxiii 42 
895.26 Iswi7 

41 1 Timit, 
896.12 Lk xxiii 42 

19 Ps xxviig 

23. Lk iii 22 

30 Ps lvi 6 
397.29 Gen xii 3 

30 Ps xxvii g 
$98. 1 Ps xxv 8 

2 Ps xxvig 
3 Psxvi7 
5 Jasi1z7 
18 Ps cxxviii 8; Job 
RKIX 13 
399. 8 Lk ii 29 
412. 86 Ps cxxzii 9 

t1a1 Tim vi 16 
413. 34 Ps civ 2 

4 Bar iii 37 

7 Heb vi 20 

13a Ps xciii 6; civ! 

16a Eph vi 14 

456 Eph vi 17 

46 Lkxig 
414. 6, 384 Is lxi 10 
415. 3 Ps xxvi 6 
416.27 Ps xliii 4 
417.31 Genia 
418. r Rom iv 25 

10 Rom viii 26 

14 Ephi 18 
419. 9-26 6 = 309. 8 


Biblical Quotations and Cross-References 


27-30 = 360. 7 
383-39 = 3598. 34 
420.21 Zech ix 9 
421. 9 Mkxi tro 
421. 14-19 =365. 33 
35—422.354 = 310. 
16—312. 9 
422. 8a Ps xciiit 
423. 5-135=368. 6 
26 — 424. 1846 = 
313. 4a 
424. 21-27 6 =373. 56 
236 Pslix 
425.10 Pslir 
25 Psixvi 
31 Ps ixv 4, 5,1 
426. 3 Ps Ixxxv1 
428.13 1 Timitg 
429.10 Pslirz 
32 Philiv 7 
4 Joiv 23 
15 — 431. 
318. 4 
23a Is vi 3 
36 Dan vii 10 
431.16 Ps xix § 


3 
430. 1235 = 


432. 


4384. 


435. 


436. 


437. 


440. 
443. 
444. 


446. 


26 a= 


377.9: 379.24 


26 


34 
40 
25 
30 

6 
13 
a1 

3 
13 
16 


37 
I 


28 
39 
35 
16 


24 
12 


13 


Is lIxii 10; Ps 
Ixviii 33 

Hab iii 3 

Ps xxiv 7-10 

Ps cxviii 26 

Ps xxvi 6 

Rom xvi 16 

Col iii 14 

2 Thi 3 

1 Tim vi 16 

Is vi 3 

Mt xxi 9 

Mt xxvi 26 

Mt xxvi 26-28; 
Lk xxii 19, 20 

1 Cor xi 24, 25 

2 Tim ii 15 

Heb vi 9 

Tit ii 13 

Dt xxxii 4 

1 Tim vi 15; Ps 
Ixxxiv 8; 1 Tim 
i17 

Eph i 3 


567 


32 Ps xxxvig 
447.13 1 Cor viii 6 
14 Phil ii 11 
448. 7-184 =392. 32 
86 2 Chr vi 30 
449. 19a Col iii 16 
246 Mt xvi 16 
26 Joi ag 
450. 1 Ps xxxiv 8 
4 Pscxlviii 1, 2 
176 Jo vi 54, 51 
451.24 Jovi 56 
452.26 2 Cor iii 18 
453. 1 Ps xxxiv 8 
14 Mt xxvi 26, 27 
24 Joi 29 
26 Rom ix § 
453. 32-36 = 396. 3,2,19 
454.275 Ephi4 
38 Joxiv 2 
455. 22-32 = 397. 20 
34 Ps cxiii 2 
456.23 Jasir7 
457.8,9,15-17 =399.3.2 
12 Lk vii 50; 2 Th 
iii 16 


GLOSSARY OF TECHNICAL TERMS 


Rite or liturgy is referred to with a capital; thus ‘ Byz.” = Byzantine rite: 
language is referred to without a capital; thus ‘slav.’= old slavonic. Wher 
a rite or liturgy includes but one language, reference is made only to the rite or 
liturgy and the language is to be understood; thus ‘Syr. Jac.,” ‘ Nest.,’ ‘Abyss. 
mean severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each 
in its own language, syriac or ethiopic. Where several languages are incladed ia 
a rite or liturgy, they are given in succession after the name of the rite or liturgy, 
which is not repeated (and it has not seemed necessary to label greek words) : thes 
‘ Byz... arab... slav... ’=the greek, arabic and slavonic of the Byzantine rite. 
S. James and S. Mark have been so assimilated to Byz. use that they are generally 
included with Byz., and the Syr. Jac. and the Copt. liturgies are then treated as the 
norms of the Syrian and Egyptian rites respectively, and syriac and coptic are 
assumed to be their leading languages. Except where it is otherwise noted, 
Chaldaean usage and terminology may be assumed to be identical with Nestorian, 
but this has not always been verified and by way of precaution ‘ Nest.” has been 
used rather than ‘Persian.’ Only illustrative references are given. Cp. Clugnet 
Dictionnaire grec-frangais des noms liturgiques en usage dans Iégitse grecque 
Paris 1895: Maclean Last Syrian daily offices Lond. 1894, pp. 291-301. 


A. Encuisu &c. 


Abba (from syr.=‘ father’: Egypt., 
greek in copt. lit.; copt., sounded anda ; 
eth.): title of monastic saints(cp. 485. 31) 
and of prelates. 

Absolution or Penitence, Prayer 
of (Egypt.): (1) ¢o the Son, before the 
lections, 148, 205, cp. 115: also1g4. 9: 
(2) to the Father, before communion, 
183, 235- 

Agape (dyawn Jude 12): a common 
meal (épayos) originally preceding the 
eucharist and with it in effect, if not in 
intention, reproducing the Last Supper 
(xupiaxdy S8etavoy 1 Cor. xi. 20). The 
two were generally separated by the 
middle of the second cent., but the old 
form survived in Egypt in the fifth cent., 
§09. 49: and perhaps still the offertory, 


the lavatory and the kiss of peace in 
the liturgy are survivals of the agape. 
Detached from the liturgy the agape 
gradually died out: cp. 520. 49 : 537. 24. 

Akmam (Abyss., 197. 42). See Vest- 
ments 2. 

Alelou Jaschou (‘alleluia of dinner- 
time,’ Arm., 426.1): the Alleluia .q.v.) 
and its verse. 

Alleluia garaebn Ps. civ. 35, dAAy 
Aovia Apoc. xix. I, 3, 4, 6°. In all 
liturgies, except apparently Abyssin., 
two or more alleluias are sung before 
the Gospel; accompanied by a verse or 
verses, generally variable, called in Jas. 
(BC) onxodoyia, Mk. 6 wpddoyos row 
dA. 118, Copt. psalmos 156, stichologia, 
arab, almazmur, eth. masmur (without 


Glossary of Technical Terms 


al.) 2230. 27: Nest. siimdra 258: Arm. 
alelou jaschou 426. Gk. 7d ddd, includes 
the verse. 

Altar. I. The Sanctuary q.v. II. 
The structure on which the holy mys- 
teries are celebrated: called (1) Avtar 
(Heb. xiii. 10), gen. Ovocagrhpioy (q. v. )s 
very rarely Boyds 506. 23: Byz. in 
prayers Ouc:aorh poy, arab. madhbak (so 
Syr. Un. and Maron.): Syr. Jac., Nest. 
madhi®ha: Copt. manershioushs, thy- 
stasterion, arab. madhbah, eth. meshwa‘e 
(2) Zable (1 Cor. x. 21: see Table): 
Byz. in rubrics 4 dyla zpdre({a, arab. 
alma'idah almukaddasak, slav. swyat- 
haya trapeza, arm. strb seghan: Syr. 
Jac. pothuro dhatye 75. 21: Egypt. 
Tpawe(a 318. 26, copt. ‘érapesa, arab. 
ma idak 124. 28: 148. 15, 27. (3) 
Throne (Is. vi. 1): Byz. Opdvos occa- 
sionally, slav. frestol generally: Syr. 
Jac. and Nest. triinss 69. 1g: aha 16. 
(4) Zabernacle (Heb. ix. 3): 
khoran 416. 26. For early Peer sad 
structure, see 476. 7: 484. 32: 506. 
23: 524.4: 530. 33. The altar is now 
generally of masonry, square, standing 
free, and surmounted by a ciborium or 
baldakyn (530. 34), the columns of 
which generally rest upon or are close 
to the comers of the table; but the 
Nest. ciborium is much larger than the 
altar. The Arm. altar is exceptional, 
being oblong like the western, and re- 
cessed into the screen across the apse : 
and both Arm. and Syr. Jac. have 
gradines at the back. The Maron. altar 
is simply assimilated to Latin form. 
See Gospel, Lights, Veil II. III. The 
altar in heaven (23.17: 36.8: 129. a1: 
171. 1 &c.), the ideal centre of the 
church’s prayers and offerings, Apoc. 
viii. 3-5: Iren. Haer. iv. 18 § 6. 

Ambo (Byz. dyBov, arab. anbdn, 
slav. amwon, Melk. arab. ambintun, 
Copt. arab. andal). The Pulpit. In 4p. 
Const. iynrdgy ws (3. 11: 39. 25: 461. 
19); formerly in the middle of the 


569 


charch (cp. "Ome@dpBevos), now at 
the N. side of the nave. Used (1) for 


the reading of the lections 537. 34, and 
the recitation of the verses of responsory 
psalms 518. 25 (see Antiphon): hence 
called 7d Bijpa raw dvayyworay 531. 50: 
(2) for the deacon’s recitations, e. g. 
dismissals 3. 11, and perhaps the dip- 
tychs (Labbé-Cossart Conciliav.1154C): 
(3) occasionally for preaching, 531. 45. 
For all purposes but the singing of the 
Gospel, in the Orthodox church the 
terrace before the altar-screen has now 
taken the place of the ambo: cp. 162. 
22: 275.7: 531. 4. 

Anaphora (cp. 'Avagopd): the ‘ offer- 
ing up’ of the eucharistic sacrifice. 
Hence (1) properly the thanksgiving 
and consecration and the accompanying 
intercession (492. 10): extended to in- 
clude the whole of the rite from the 
sursum corda to the dismissal, and then 
to include the other prayers of the m. 
of the faithful which vary with the ana- 
phora proper. (Byz. dvapopd, wpocko- 
pudh: Syr. Jac. annaphira, kurdbho, Syr. 
Un. annaphira, arab. nafurak, Maron. 
annaphira, atab.nafur: Nest. hiddasha : 
Copt. anafora, agiasmos, arab. kuddas, 
eth. heddasé, ‘enford samesh{ir ‘anaph. 
of the mystery,’ acse*¢é/a hu®rbdén‘ thanks- 
giving of the offering.’) (2) The Oblate: 
see Bread I. (3) The great veil covering 
the oblation: see Veil III. (4) Arm. 
weraberouthiun, the Great Entrance: sce 
Entrance 2. 

Antiminsion (dyriulyoioy prob. a 
hybrid from dyri, mensa: arab. anai- 
misi: slav, antimins: Byz., Syr. Un.). 
A consecrated corporal, originally no 
doubt of linen, now of silk. Byz., for- 
merly used when the altar was uncon- 
secrated, in place of the ElAynréy (q.v.) 
or unconsecrated corporal ; now used al 
ways, along with the elAnrép. In Syr. Jac., 
Un.and Maron.,Copt., Abyss., Nest.(?) the 
tabella or altar-board (Syr. Jac. tablitho, 
Syr. Un. and Maron. arab. /adb/ith: Copt 


979 


lax, nakis, arab. lawh, eth. fabd¢ : Nest. 
fwilaita), a small oblong consecrated 
board of wood or stone placed upon, or 
in Copt. inserted in, the slab of the altar, 
whether consecrated or not, answers to 
theantiminsion. (Arm. marmnakal ‘cor- 
poral’), gorphourah [ =corporale) or 
schouschphah [ =syr. shushepho ‘veil’) is 
the western corporal adopted: the board 
[we] is used only as a portable altar.) 

Antiphon or Anthem (Byz. dyvi- 
govov, arab. antifund, slav. antifon, 
arm. phokk: Melk. arab. antifanuyah: 
Syr. Jac. ma‘nitho: Nest. ‘énitha). 

I. A psalm or hymn recited by alter- 
nate voices. Of three kinds: (1) the 
Responsory, in which the reader recites 
the verses (o7ixos, arab. stikhun, Melk. 
slikhus, slav. stich: Syr. Jac. pethgomo 
‘YW’ 77. 11: Nest. desth ‘house,’ 298. 
24: arm. phokh ‘alternation’ 416. 30) 
of the psalm and the people respond 
(dwoydAAay) with a constant refrain 
(dxpocrixioy 29. 30, Tpowapiov, arab. fri- 
barytin, slav. tropar, arm. ksord ‘ junc- 
ture’: Syr. Jac. ‘“enyono ‘response’: Nest. 
‘unaya ‘response’): before beginning the 
psalm the reader also recites the refrain 
and the people repeat it afterhim. See 
e.g. 297, in form. (2) The Antiphon 
proper, a responsory in which the parts 
are taken by two choirs, not by a reader 
solo and the people, the refrain not being 
recited at the beginning: see e.g. 256, 
365. (3) That in which the verses are 
sung alternately by two choirs, without 
arefrain. See e.g. 249. 16: 300, the # 
marking the change of choir. The re- 
sponsory is the oldest form of congrega- 
tional psalmody: see 29. 29: 475. 15: 
4770.4: 506.52: 518.25. The reform 
in the latter part of the fourth cent. (S. 
Bas. Ep. 207 § 3: Socr. H. £. vi. 8: 
Soz. #. £. vii. 23, viii. 8) was apparently 
the substitution of (2) for (1). Later, 
antiphons and responsories have been 
largely mutilated (a) by the reduction 
of the psalm to a single verse with or 


Glossary of Technical Terms 


without gloria, 369. 20 @ (where verse 
and refrain are identical), 371. 19 @: cp. 
western introits and Ps. xliv in the 
English litany: (b) by the reduction of 
the whole to a single verse and an un- 
repeated refrain, 371. 5: (c) by the 
omission of all the refrains except the 
first (4¢z0:d), the verses of the psalm 
being sung alternately (phokh), 416. 27: 
cp. the ordinary western psalmody. In 
some Nestorian cases of antiphonal 
structure, ¢.g. 255. 17, the refrain is the 
essential element and the verses are 
‘farcing’ (giys#ra). 

II. (Nest.) Anthem of the Sanctuary 
(d*kanci) 253,0f the Gospel (2° rwangali- 
yun) 261, of the Mysteries (d*rasi) 269, 
and of the Bema (d‘bim) 298, sung 
respectively after the psalms, after the 
gospel, at the offertory, and at the 
communion. 

Applause. See Sermon. 

Apostle (Byz. ddcrodos, arab. rasd's 
[so Syr. Un.], slav. afostol, arm. arra- 
chealch ; Melk. and Maron, arab. rasé- 
lah : Syr. Jac. and Nest. sh*liko : Copt. 
Paulos, apostolos, arab. Bi/us, eth. 
Pawelos): the lection from the Epistles 
of S. Paul. See Lections. 

Aré&ray (eth.). See Musio. 

Ark (Abyss). See Tabét. 

Asbadikon (Egypt.: greek S. Greg. 
Secworincy, S. Bas. owovdsady: copt. 
spoudtkon, tsbodikon, tsbadtkon: arab. 
tsbadyakin 184.17: eth. translit. from 
arab. and resolved into ‘asta diyakin = 
merces diacons 337.21). The dSecrorede 
SC. capa (cp. 486.55: 540. 37 sq.: 541. 
3, 10), the central square of the con- 
secrated host, detached at the fraction 
and put into the chalice at the com- 
mixture. See Manual Acts 4. 

Aspasmoe (Copt.,=dowacpsds, arab. 
asbasmus) 1. See Peace. 2. A variable 
hymn sung at the kiss of peace, ciii. 

Assistant presbyter (eth., basis sa- 
yelrada'e, or ‘ subpresbyter ” #re/ck &.) oF 

Associate priest (Copt., arab. a/cé- 


Glossary of Technical Terms 


hin alsharic); a presbyter associated 
with the celebrant (‘the priest that con- 
secrated ’ 238, 21: 239. 30) to whom cer- 
tain functions are assigned in the rubrics. 

Ath6r (Copt., 168.9): the third month, 
Oct. 28-Nov. 26. 

Atrium (atAh 475. 34: Ta sporvAaa 
§30. 28: wporepeviopatra 506. 11: cp. 
469. 6): the quadrangular cloister in 
front of the basilica from which the 
doors opened into the narthex. The 
later wpoadAcoy, or open porch at the 
west end, is a survival of the atrium, the 
other three sides of the cloister having 
disappeared. Cp. Cantharus. 


Baracah (arab., ciii). See Bulogia. 

Basilian monks. Religious fol- 
lowing the rule of S, Basil. Among 
the Greek populations of S. Italy and 
Sicily (consisting of refugees from the 
Arab invasion of Syria and afterwards 
from the iconoclastic persecution, who, 
after the Norman conquest, when S. Italy 
ceased to belong to the Byzantine Empire 
and the patriarchate Constantinople, be- 
came Uniat) there were many communi- 
ties of Basilian monks. They are now 
represented by the Monastery of Grotta 
Ferrata in the Alban Hills, founded in 
1004 by S. Nilus of Rossano; but the 
Greek rite is still observed also by the 
Greek populations in Calabria and Apvu- 
lia. See Uniat. On the Basilian ritual 
books, see Ixxxv, xc. 

Baspan (Arm., 414. 21). The Cuffs. 
See Vestments 2. 

Bema (Ajya). I. See Sanctuary. 
II. (Nest., d%#) a terrace ranning across 
the church in front of the sanctuary, 
with a low wall on the nave side, from 
which the lections are read and the com- 
munion administered. The distinction 
between the senses I and II is not clear 
in the Nest. rubrics. III. See Ambo. 

Benediction (Abyss ). See Blessing. 

Bless, o my Lord. See EtAdyncev 
Séowora. 


a7! 


Blessing. I. The solemn blessing 
between the consecration and the com- 
munion. II. Of the several disqualified 
orders at their departure from the church: 
e.g. 7.35: 8.31: 471.38 III. Of the 
faithful at several points of the m. of 
the faithful. See Imposition, Inclina- 
tion. IV. The making of the sign of 
the cross on persons and things. See 
Etvdoyetv. Hence eth. duracé ‘benedic- 
tion’ 203. 3 &c.; and ‘prayer of bene- 
Giction’ 229. 8, the intercession during 
which the persons prayed for are signed. 

Bread: the eucharistic loaf. 

I. Byz.:a round leavened cake, 5 x 2in., 
stamped with a square (2 in.), itself 
divided by a cross into 4 squares in 
which are severally inscribed IC, XC, NI, 
KA (‘Ingots Xpords xg) 357. 18: 393. 
30. The whole loaf was formerly called 
ebroyia (q.v.) 540. 30 as given by the 
people: dvapopd 541. 23 &c., spooxopudh 
541. 22 as an oblation (od/atio 541. 21): 
now spoopopé 356. 27, arab. kurbanah, 
slav. prosfora, as oblate; or oppayis 357. 
27, arab. khatm, slav. pefshat, as im- 
pressed with a stamp. The square, the 
proper odpayis 356. 28, ceremonially 
detached and placed on the paten, is 
called 6 dyuyds cp. 357. 15, slav. agnets; 
6 Gyios dpros 357. 31, arab. alkubz almu- 
haddas, slav. swyatiy chleb (also 6 dpros 
309. 6: 548.13; its ‘crumb’ odpf 548. 
3: cp. medulla 544. 27). 

II. Syr. Jac. and Syr. Un.: a round 
cake, leavened with the holy leaven 
(see Maloa), 3x} in., stamped like a 
wheel with four diameters (the alternate 
radii being cut off halfway from the 
circumference by a concentric circle). 
Called, Jac. fabh‘o ‘seal’ 71. 8, p*risto 
“a flat cake’ 493. 24, and dichro ‘ first- 
begotten’; Un. arab. durshanah ( =syr. 
pirshéno‘separation’ = iNT, dpalpepa, 
‘the heave offering,’ in Lev. &c.). 

III. Maronite: the Latin unleavened 
wafer; called burshinah, hurbdn in 
arab., £uérbdno ‘ offering ’ in syr. 


572 


IV. Coptic: a round leavened cake, 
34 x }in., stamped, round the edge with 
the legend apioc o G€0¢c artoc icyypoc 
arioc aBanaToc, and within with a cross 
consisting of twelve little squares, each 
of which and the remaining spandrels 
are marked with a little cross placed 
diagonally. Called in arab. alpamal 
‘the lamb’ 145. 7 &c. The four middle 
squares form the asbadikon (q. v.). 

V. Abyssinian: a flat round leavened 
cake, 4x } in., stamped with a cross of 
g squares, with 4 squares added in the 
angles of the cross. Called chebset 
‘bread’ 199.1 &c. and bu*rban ‘offering’ 
(‘host’ 199. 4 &c.). The central square 
is the asbadikon. 

VI. Nestorian: a round leavened (247. 
Ir: 248. 1) cake, 2 x 4 in., stamped with 
a cross-crosslet and four small crosses. 
Called dichra ‘first-begotten’ 290. 2, 
Katha ‘broken portion’ 248. 10, 
prrista ‘cake’ 291. 2, and the priest’s 
loaf purshadna malcéya ‘royal heave offer- 
ing’ (‘ portion of the malca’ 247. 19). 

VII. Armenian: a round unleavened 
wafer, 3 x} in., stamped with an orna- 
mental border, the crucifix and the 
sacred name, and sometimes with two 
diameters at right angles on the back. 
Called neschkhar ‘wafer’ 418. 40, and 
surb hhaths ‘holy bread.’ 

Buchra (Syr. Jac. and Nest., ‘ first- 
begotten,’ Heb. i. 6): the host. See 
Bread II, VI. 

Buro*tho (Syr. Jac., ‘ blessing’): the 
blessed bread. See Eulogia. 


Cancelli (cancells 467. 39 : 470. 13: 
wayxeddo:, wiyeAlSes 506. 16: acyxdis 
523. 43: cp. anci, v. Sanctuary): the 
lattice separating the sanctuary from 
the nave, the sanctuary screen. The 
screen has developed from a lattice, 
through a form consisting of high 
columns joined by a beam and a low 
wall, to a solid structure, stationary or 
in the form of folding doors. The Syr. 


Glossary of Tethnecal Terms 


Jac. churches of Upper Syria have 
examples of all types. Byz. and Copt 
have a high solid wooden screen, sar- 
mounted by or covered with ikons and 
furnished with doors; and the Copt. 
form is sometimes a folding door. The 
Nest. is a stone wall pierced by an arch, 
sometimes with doors. Arm. and Maron. 
have abolished the screen. On Abyssin. 
see Sanctuary. Cp. Veil I. 

Cantharus (cpiwa: 469. 7: 475. 36: 
xéprcBor 506. 11: gedAn): the fountain 
in the atrium at which the people washed 
their hands before entering the church: 
cp. 469. 4: 484. 38. 

Cartizsittha (Nest : a deacon’s ‘ pro- 
clamation,’ esp. the Prayers after the 
Gospel. See Kyptooayr. 

OCatechumen (fully carnyodpevos 73 
ebayyéXsoy 5. 20: cp. Gal. vi. 6: of & 
xatnxjoe: 26. 14: arab. measé‘sz: copt. 
hatéchoumenos; eth. e'ss crestiyan 

‘young christian’: syr. shkéwes'o ‘hearer’: 
arm. erekhak ; slav. ogiashenniy). One 
under instruction («ar}yHors, cp. Lk. i. 
4) with a view to baptism. The name 
is sometimes used to cover all sach: 
but in the liturgies it is applied to those 
undergoing the remoter instruction, the 
Hearers (267. 28: 490. 29) as dis- 
tinguished from the Comefetents q. v. 
The catechumens stood in the narthex. 

Catholicon (Egypt., copt. £atholihon, 
arab. kathiulyacii#n) : the second lection, 
from the Catholic Epistles. See Leo- 
tions. 

Catholicos : the archbishop of a pro- 
vince outside the empire as constituted 
‘procurator general’ of a patriarch 
within the empire to whom he was 
nominally subject, while practically an 
independent patriarch (Conc. Constant. i. 
c. 2 and Bright s# loc.). 1. The Cathe- 
licos of the East (syt. kathtlika d*madh- 
n°ha), the patriarch of the Nestorians, 
is the successor of the archbishop of 
Seleucia-Ctesiphon, procurator ofAntioch 
in the Persian empire: 276. 18: 277.1: 


Glossary of Technical Terms 


281. 30. There is also a Uniat Chal- 
daean catholicos at Mosul. 3. The 
Abina of Acsiim, pope of Ethiopia, is 
procurator in Abyssinia of the Coptic 
patriarch or archpope of Alexandria: 
206.12 &c. 3. The Catholicos of Edch- 
ssiadsin, ‘patriarch of all Armenians’ 
(hhasrapet amenain Hhaioths, 442.31), 
was originally procurator of Caesarea 
in Armenia Major. 4. The title of 
waSodsnds dpxientoxosos borne by the 
exarch of Georgia is probably a survival 
of the catholicate of Iberia, dependent 
on Antioch. 

Censer (Gususarhpow [2 Chr. xxvi. 19, 
Ezek. viii. 11=TDPO: Heb. ix. 4], 
Ovjuaréds: syr. Pirmo ( Apoc. viii. 3]: arab. 
mibkharak: copt. shouré (Heb. ix. 4]: 
eth. ma‘cfant [ib.]: arm. khnkanoths 
[Apoc. viii. 3], dourwarr (Heb. ix. 4]: 
slav. kadilnitza). The incense vessel, of 
the same form as the western, but gene- 
rally smaller and with bells attached to 
the chains. 

Chalice (avreAAoy 14. 6, xparhp 62. 
10 6, worhpiow 25. 10 and generally: 
syr. cdso: arab. cds: copt. potérion: eth. 
fewade: arm. bashak, ski: slav. potir). 
The eucharistic cup, generally of the 
same type as the western ; but the Nes- 
torian is usually a footless copper bowl, 
8 in. across. 

Cherubio Hymn (Byz., 4b xepovPixds 
Gpyos 377. 8: 7d yxepovB. 41. 23: Ta 
xepovB. 318. 3: 5b pvorinds Opvos 319: 
arab. alsharibyacin: slav. cherouwim- 
skaya pesn): the hymn sung by the choir 
at the Great Entrance. It has four forms: 
(1) The ordinary form, Oi ra yxepouBiz 
377-9, whence in Jas. (ABC) at 41. 35, 
Mk. 122. 18, and Arm. 431. 21. (2) Tod 
Seievov cov 396. 5, the proper of Maundy 
Thursday. (3) X«ynodrw waoa odpf, the 
proper of Easter Even, adopted in Jas. 
41. 35 (FGHJKN, in B as alternative, 
and in C in addition, to [1]). (4) Nov 
al duapes, used in the Presanctified 348. 
21; this may be the form alluded to 


973 


532. 9, in which case it must have been 
used at first in the ordinary liturgy. 

Church. See Atrium, Narthex, 
Wave, Sanctuary, Saocristy. For 
names, see 506.9: 519. 21: 523. 29. 

Circuit of the Lamb (Egypt., arab. 
aurat alkamal): the procession in which 
the priest carries the bread and the 
deacon the wine round the altar before 
the prothesis: 145. 25: 199. 16. 

Cloud (Syr. Jac., ‘amo 70. 38); the 
veil of the oblation. See Veil III. 1. ¢. 

Coal (dv@pag: syr. g*mirtho): the 
‘live coal’ ‘taken from off the altar’ 
and ‘laid upon the lips’ of the prophet, 
Is. vi. 6, 7. Applied (1) typically to 
our Lord, 32. 4: cp. Cyr. Al. in Esai, 
i, 4 (ii. 107 E): (2) similarly to the holy 
sacrament, 63. 19: 181. 29: 199. 36: 
(3) Syr. and Nest., as a formal title of 
the consecrated particle (q.v.), 102. 33 6: 
103. 3, 18: 293. 38: 484. IT. 

Commemorations (Syr. Jac., 492. 
10 sqq.): the intercession after the con- 
secration (89 sqq.). 

Commixture: the commingling of 
the consecrated species. See Manual 
Acts 4. 

Communion (sowovia [1 Cor. x. 16], 
perddAnyis, plOegis, perovoia: arab. Orth. 
munawalah, Melk. tandwu/: arm. 
hhaghordouthiun (1 Cor. x. 16]: slav. 
pritshaschenie: Syr. Jac. shauthiphiatho: 
Copt. tschi, dyin-tschi?: arab. tandwul: 
eth. su#/afe): the participation of the holy 
sacrament. Methods: the species are 
delivered (8:3éva:, émcd:8éva, peradddvaz, 
Savépew, wapé ev) either (1) separately 
25. 6, 140, 240, 298, 505, 523, 534- 26 
(also Copt. generally); the right hand 
of the communicant being crossed over 
the left to receive the holy bread, 466, 
484, 536 (the use of a vessel for recep- 
tion, 80xetor, is forbidden, 539. 1): (2) 
together by means of a spoon into the 
mouth of the communicant, 102 sq., 186 
(occasional), 396, or with the fingers 
without a spoon, 452. Time: (1) in the 


574 


liturgy, originally always and assumed 
in the texts: (2) after the liturgy. 304. 
30 (‘order the mysterics’mthe com- 
munion of the ministers), 396: (3) at 
home with the particles carried away 
from the liturgy, 509. 48. For instances 
of the faithful communicating them- 
selves, see 526. 32: 539. 6. 

Competent (competens : Barri (épevos, 
guri(énevos, wpds 7d Gpov d&ricpa eb- 
Tpem(opevos 347: arm. entsatathsov): 
a catechumen under instruction during 
the forty days preceding Easter for 
baptism on Easter-night, 467. 21. 

Completes, The deacon who (Nest., 
damshimli 271. 16: 273. 21). The 
meaning of the phrase is lost. 

Confession (Egypt., copt. omologia 
184. 30): the confession of faith before 
communion: cp. lxx. 34: 238.29: cp. 
394- 17- 

Consecrate: see ‘Aysd{av, ‘Ava- 
Saxvivat, Awodalvey, EvAoyety, Eb- 
xaptotia, MeraBddAav, Metarorciv, 
MerappvéplLav, Meracrotxeroty, Ted- 
e.ouv. 

Consecration-crosses of the altar 
(Nest., 271. 14): the crosses made with 
the chrism on the altar and the walls of 
the sanctuary at the consecration of the 
church. 

Consignation: the signing of the 
chalice with the broken host. See 
Manual Acts 3. 

Corporalia 545. 7 and 

Cover, covering : see Veil III. 

Creed (cvpBodroy 481. 35: 532. 35: 
waBoduur) tpvodrocyia 487. 32: 7d ayy 
pdenpa 528. 26: arab. amdnah: syr. 
hatyiméniitho or kaniino d*haty. (Un.): 
arm. khavatamch: slav. symwol weri): 
the confession of faith, introduced into the 
liturgy in the fifth and sixth cents. (485. 
10: 532. 32). In Syr., Egypt. and Nest. 
probably at first immediately before, in 
Byz. immediately after, the kiss of peace ; 
but this sequence has generally been dis- 
turbed by accretion or by cross-influence 


Glossary of Technical Terms 


of rites. In Arm. its present position is 
certainly due to Roman influence; iz 
Nerses it is in Byz. position. In the 
greek liturgies the form used is the Cona- 
stantinopolitan, i.e.the creed of Jerusalem 
with the Nicene additions as ratified at 
Chalcedon; in Syr. Jac., Nest., Copt, 
Abyss., Arm. the local baptismal creed 
with the Nicene additions: the Uniats 
add the Filiogue. Byz. with Jas. and 
Mk. has the baptismal ‘I believe’: the 
Copt., Abyss., Nest., Arm., Syr. Un. and 
Maron. have the conciliar‘ We believe’: 
Syr. Jac. varies (see 82). 

OCashadpa (Ps. cxxx. 2 = 8émors: Nest.:: 
a private prayer of the celebrant, said 
kneeling and in a low voice. 

Cithino (Gen. iii. 21, xxxvii. 3, Mt. 
v. 40=xiréw: Syr. Jac., Chald. : 70. 7). 
An Alb. See Vestments 1. 


Dawidha (Nest., Ixxvii. 10): the 
David, i.e. the Psalter, which is divided 
into twenty A#/a/: (cp. xa6io para of Byr. 
psalter), each consisting of two or more 
marmyatha (cp. ordges): 253. 3, 9. 

Day of the mystery (Nest., 259. 6). 
The meaning of the phrase is lost. 

Deaconess. I. (4 &kdxovos 25. 4 [Rom. 
xvi. 1], daxovicca 501. 26, 502. 31): one 
of the order of women instituted for 
personal ministrations to women, esp. 
at their baptism (49. Cossst. iii. 16). 
II. (n*shamshonoitho (Rom. xvi. 1}: Syr. 
Jac., Maron.): either the chalice into 
which the celebrant ‘ ministers” (se*she- 
mesh), or washes, his fingers with water 
poured over them, or the water so 
poured: 107. 32: cp. ll. 19, 25. 

Diakonika (d:acomed): the parts of 
the liturgy recited by the deacon. 

Diptyohs (rd lepd Siwrvyxa 482.2: al 
lepal wrvxes 488: al lepat 3éA-702 508. 24: 
warddoyo 1b. 25: Byz. Siwrvya, arab. 
dibtikha, arm. tiphtikon but not in use, 
slav. diptich : Syr. Jac. diphtscho, “phar 
hatye ‘ book of the living’: Nest. di#- 
patcin, and ‘ the book of the living and 


Glossary of Technical Terms 


the dead’ 275.6: Copt. diftichon, toup- 
tikon, arab. farhim, eth. dibdtkon). 
1. The lists of the living and the dead 
commemorated by name in the liturgy : 
at first in connexion with the offertory, 
articulating the intention of the offerings 
(cp. 124.20: 203.18: 485.15: 488. 9: 
§28. 28: 535. 35: some names are still 
recited in the Byz. Great Entrance 378. 
42). InSyr. Jac. d&phticho is applied to 
the deacon’s canons in the great Inter- 
cession 89 sqq., a8 contrasted with ‘the 
book of the living’ which was still 
recited before the anaphora in the twelfth 
cent. (Assemani 2. O. ii. p. 202: ep. Cod. 
dit. v. p. 337). 2. The two-leaved 
tablets on which the names were in- 
scribed, normally of ivory, like the con- 
sular diptychs inscribed with the consul’s 
portrait and name, distributed on his ac- 
cession, many of which were transferred 
to ecclesiastical use: cp. liv. 7. 

Dismissal. I. (dwéAvais, éxBodrh 535. 
26: cp. elpyoper, éfabetra: 478. 7, 10: 
dfo80s 30. 4, efépxecOa: 518. 31, dwo~ 
orgy 504.17): the expulsion of the 
disqualified at the end of the mass of 
the catechumens, with prayers by the 
deacon, a blessing by the celebrant, and 
a formula of dismissal by the deacon. 
Cp. Mass. The dismissals had practi- 
cally fallen into disuse before the seventh 
cent. (490. 35: 538. 3), and the elaborate 
formulae have disappeared (except Byz. 
315, 374): the short forms remaining, 
generally before the kiss of peace, pro- 
bably belong to an older stratum, and 
were already deprived of significanve by 
the elaborated forms of the fourth cent. 
(xliv.17: cp. §04.17, 23). II. (dwéAvous 
q-v.): the final dismissal of the faithful 
at the end of the liturgy, with the cele- 
brant’s blessing and the deacon’s formula. 

Divine Office: the service of the 
canonical hours, as distinguished from 
the Divine Liturgy. 

Doorkeepers (svAwpés [1 Chr. ix. 17], 
Oupapés [1 Esd. v. 28], slav. dwernih ; 


575 


arm. drrnafan)\. The minor order of clerks 
who guarded the church-doors. In Ap. 
Const. viii (13. 19) their function is dis- 
charged by deacons and subdeacons, 
and in the canons of Laodicea the sub- 
deacons share it (519. 34). Perhaps 
they were never universal in the East: 
the evidence for them seems to be con- 
fined to Syria, Asia and Constantinople: 
while they do not occur in the non- 
greek pontificals, except the Armenian. 
Doors. 1. The western doors of the 
church leading from the atrium into 
the narthex (efcoda: 28. 12, wpd0upa 
475. 39, *UAa 487. 28, Oipas 13. 19, 316. 
7), of which those of the men and of 
the women are distinct (28. 12). Under 
the charge of deacons and subdeacons, 
13. 19: cp. 461. 31, or of the door- 
keepers, 28. 12: 519. 34: closed before 
the beginning of the mass of the faithful, 
13. 20 &c.: cp. 41. 7: 321. 3: 435. 13. 
3. From the narthex into the nave 
(Byz. al dpaia: or BactA:wal Ovpa:). In 
the middle Byz. use the dismissed with- 
drew into the narthex only, and these 
doors became ritually equivalent to 1. 
3. Of the sanctuary (a) Byz., the three 
doors in the altar-screen, the central (87- 
pOupa 378, al Gyras Ovpa, arab. alabwab 
almukadaasah, slav. swyatiya wrata: 
sometimes Baciruwal, albab almulict, 
tzarskiya wrata), behind which hangs 
the veil, and N. and S, doors (af zAdyiaz 
Ovpa : slav. sewerniya and yujniya dwe- 
ri} opening respectively into the wpddeors 
and the oxevopuAdmor. (8) Copt. and 
Syr. Jac., also three, one opening on 
each altar. (y) Abyssin. (andhya mesh- 
wae ‘doors of the altar’ 213. 12), also 
three, on the W., N. and S. sides re- 
spectively of the sanctuary. (8) Nest. 
fra’ madhb*ha 270, 28), one door, an 
archway in the W. wall of the sanctuary, 
sometimes closed by fulding doors. 


Waatertide (wevrnsogrn,): the fifty 
days from Master to Pentecost. 


576 


Ektene (Byz.): a deacon’s litany. 
See "Exrevij, Iuvawry. 

Blevation: the uplifting of the holy 
sacrament. See Manual Acts 1. 

Embolismos, embolis (‘insertion’): 
the expansion of the two last clauses of 
the Lord’s Prayer, said by the celebrant, 
in all liturgies except the Byz. (but in 
Arm., 446) and Abyss., where the doxo- 
logy alone forms the conclusion. See 
499. 54 

Emiphé6ron (= dpoddproy, Arm., 417. 
13: 430. 12). The bishop's Pallium. 
See Vestments 6. 

Enarxis (évapfis ‘beginning’): a pre- 
liminary office prefixed to the liturgy. 
Generally related in structure to the 
divine office and perhaps originally a 
substitute for one or more of the lesser 
offices on liturgic days. In the texts 
above, the matter accreted before the 
proper opening of the liturgy is marked 
as enarxis. (1) Byz., essentially identical 
with the dxodovéia ray Trumaxav, which 
is said daily after the rpcOexrh (terce- 
sext) or on fasts after the éyvarn (none). 
A similar enarxis has been attached to 
Mk. 113, the three prayers being those 
of the three antiphons and so rubricated 
in CE. The enarxis of Jas. 32. 2, 15 is 
not described in detail. (2) Egypt., 146, 
202; the prayer of thanksgiving is used 
at the beginning of lauds and from its 
title ‘the first prayer of the morning’ 
147. 3 it appears to be derived thence to 
the liturgy. (3) Nest., 252-255. 12 is 
constructed like the opening of vespers, 
except that the anthem of the sanctuary 
and its prayer are inserted. 

Energumen (évepyoupevos sc. twd 
wvevpdray dxabdproy 5.31: also yxe- 
paCduevos 22.19: 524. 40: Syr. meth- 
ta'b*rdno 490. 32: arm. aisahhar): one 
possessed by the devil: dismissed next 
after the catechumens. For others in- 
cluded in the class see 524. 40. 

Entrance 1. The Lsitle Entrance 
(Byz. and hence Jas. and Mk., 4 puspa 


Glossary of Technical Terms 


elco8os 367, arab. isiidun sagir, slav. 
maliy wehod, Melk. istdsin gagir) = the 
entrance of the bishop, after vesting 
in the narthex during the enarxis, with 
the people, from the narthex into the 
church (313, 12). In the pontifical mass, 
the bishop still first intervenes at this 
point, being fetched from the nave by 
the presbyters and deacons, a deacon 
carrying the Gospel as the bishop's 
attribute. In the absence of the bishop, 
the procession with the Gospel (from 
the altar by the prothesis and N. doors 
back to the altar by the holy doors) is 
still made: hence 4 «fo. row evaryyeAloe, 
117.4: 368.5. In the Presanctified it 
is made xapis rou ebay. 346.7. 3. The 
Great Entrance (Byz., and hence Jas. and 
Mk., 4 peydAn, 4 ray dylaw pvornpien 
efao80s 318. 40: 535.32: } rary Ociom Sipe 
eladdevois 348. 23: slav. bo/shoy wehod: 
Arm. weraberouthiun = dvadopa): the 
procession in which, while the chernbic 
hymn (Arm., the Hagiology) is sung, the 
oblation is carried from the prothesis to 
the altar by the N. door and aisle and 
the holy doors (Arm., N. to S. by the 
back of the altar). From the title of the 
sedro after the Gospel (s. d*sma'althe 80. 
20, 32) it appears that there was formerly 
a great entrance in Syr. Jac., unless the ref. 
is to the final entry of the priest to the 
altar. TheGreat Entrance, like the offer- 
tory generally, is properly the function 
of the deacons, 532.9: 538.9. 3. The 
Last Entrance (Jas. 4 taxdrn elootes 
64. 36 4): the return of the ministers 
to the sanctuary after the communion 
of the people: cp. 104. 15: 301. 25: 
396. 26. 

Epepi (Copt., Ixix. 36): the eleventh 
month, June 25-July 24. 

Euchologion (Byz. ev xoAdéyio#, slav. 
trebnik: Copt.euchologton, arab. khiitlayi). 
The book, corresponding to the westem 
Pontificale and Rituale or Afanuale 
combined, containing the pontifical 
offices, those for the administration of 


Glossary of Technical Terms 


the sacraments other than the eucharist, 
and the occasionals. But the modern 
Greek EbyoAcyor 7d péya is a combin- 
ation of the EdxoAdytow and the Accrovp- 
adv ; and the new edition of the Coptic 
Exuchologion (\xvii. 33) contains only the 
liturgies of S. Basil and S. Gregory and 
the Office of Morning Incense: cp. 165. 33. 
Hulogia (Byz. d»tidwpor 399. 3, 
waracdaoréy, arab. andidurda, slav. an- 
tidor, arm. neschkhar, Melk. arab. andu- 
run: Syr. Jac. birctho 110. 11: Syr. 
Un. arab. hubs mabérac 109. 31, baracah, 
‘blessing’ 110. 32: Nest. #s“caprana 247. 
17: Copt. arab. daracah : eth. daracat, 
aulogya): the blessed bread distributed 
at the end of the liturgy. See EtAoyla. 
So called (1) as originating in the parti- 
tion of the surplus ebAcyia: offered at 
the offertory, 506. 2, (2) as a gift 
expressive of the blessing of communion 
with the church (hence dyridapoy, a 
substitute for ‘the gifts’), and (3) as 
itself a ‘blessing ’ or consecrated thing, 
in virtue of having been solemnly made 
and offered at the offertory or prothesis 
or of being blessed with an express 
formula (109. 30: addend. to p. 244). 
The Byz. dyridapor is the remains of the 
spoogopal left over from the prothesis. 


Faithful (mordés,syr. m°haimno, arab. 
miimin, cth. fa’amani, copt. ethnaht:, 
arm. hhavatathseal, slav. werouyuschty). 
A believer or baptized person. 

Fan (fiwikoy 14. 4: 384. 3: } puo- 
viat) prwis 482. 8: efarrdpvyor: arab. 
mirwahkah: arm. chschoths: slav. ripida: 
Syr. Jac. marwahtho: Copt. répedion, ri- 
pistérion, cheroubim: arab. mirwahah): 
the fan shaken by the deacon over the 
oblation to frotect it from flies (14. 5). 
At first feathers or linen veils (76.: 462, 
a1: 485. 24), as still occasionally: later 
a staff with a metal disk attached, 
modelled in repoussée in the form of a 
seraph’s face and wings (hence é{amrép.): 
Arm. and Syr. Jac. with little bells 


377 


attached to the rim. The fan is now 
symbolical (Isa. vi. 2: 511. 6) and 
decorative, and where it has bells it 
is shaken as an accompaniment of 
the more solemn parts of the liturgy. 
As the attribute of the deacon, in Byz. 
the fan is given to him at his ordina- 
tion. Not used apparently by Nest. 
and Abyssin. 

Farcing : matter intercalated into a 
formula. See Antiphon. 

Fraction: the ceremonial breaking 
of the consecrated bread. See Manual 
Acts 2. 


G*hantha, g*héntho (Syr. Jac. and 
Nest.): an ‘inclination,’ i.e. a prayer 
said in a low voice and with inclined 
head. 

Gift (3@pow: syr. kurbono: arab. 
kurbdn (Melk. mauhabah}: eth. ku‘r- 
ban, mabda'e: copt. déron: arm. entsak : 
slav. dar): ‘offering,’ used of the 
oblation, esp. of the bread (rendered 
above ‘gift,’ ‘offering,’ ‘host'). See 
Adpov. 

Gloria. I. The doxology said at the 
end of psalms and hymns (253. 14). 
Forms: Byz. 364. 18 (abbreviated Adga. 
Kal viv 353.19: arab. dhucsd canin): 
415.8: 419. 31: Egypt. 146. 22: 201. 
30: Syr. Jac. 76. 2,7: Nest. 252. 28. 
II. The verse Lk, ii. 14: 24. 35: 45.3: 
252.11. III The hymn Gloria in excelsis, 
Xxxiv. 7: not used in eastern liturgies, 
but in Byz. 5p@pos (lauds). 

Gospel. I. The lection from the 
Gospels. See Lections. IJ. The book 
of the Gospels (485. 8), which lies upon 
the altar. See 220.6: 258.12, 16: 354. 
38: 362.1: 368. 19, 22, 26: 372. a1: 
373-1: 423.23. ITI. (Arm.): the last 
Gospel: the lection, Jo. i. 1-14 or in 
eastertide xxi. 15-19, read at the end 
of the liturgy: adopted from Latin 
use. 

Goti (Arm., 414. 14). The Girdle. 
See Vestments 4. 


Pp 


578 


Hagiology (srbasathsouthiun, Arm., 
430. 29): the proper hymn sung by the 
choir during the Great Entrance. 

Haical (arab. ‘temple,’ 156. 22: 162. 
23: Byz., Egypt.): the Sanctuary q. v. 

Hearers 1. Catechumens q.v. 2. 
The second order of the Penitents q.v. 

Hemira (Nest., 247. 21: also Syr. 
Jac.). ‘Leaven;’ a portion of the dough 
reserved from the last baking, with 
which the sacred loaves are leavened. 

Holy of holies 1. (Syr. Jac. and 
Nest. k°dish kiidhshe: arab. kuds alak- 
dis: Eth. kedesta kedtisan): the Sanc- 
tuary q.v.: esp. (Syr. Jac. and Nest.) 
the space under the baldakyn of the 
altar. 2. The holy sacrament. 

Holy thing (Eth. kedsat 242.17: Nest. 
kitdhsha 301. 25): the holy sacrament. 
See“Aysa, ‘Ayrdfe. 

Horn (karno=cornu, Syr. Jac. 69. 
19, Nest. 272 74): a comer of the 
altar. 

Host (ostia vulg. = {2 Lev. iv. 32: 
Mid} Lev. iii. 1): the oblate. See Bread, 
Gift, Aépov. 

Hudhra (‘cycle,’ Nest., Ixxvii): the 
book containing the proper of the liturgy 
and of the offices for sundays, feasts of 
our Lord and the principal saints’ days. 

Hulala (‘ praise,’ Nest., 247. 10) : 
see Dawidha. 


Tkon (Byz. eledw, arab. ikinah, 
slav. skona, arm. nkar: Copt. lymén, 
arab. sérah): a sacred picture: 484. 43. 
The principal ikons of an Orthodox 
church are on the sanctuary screen (see 
Cancelli), and in particular those of 
our Lord, 354. 22, and of the B.V.M., 
364. 3, next to the holy doors on the S. 
and the N. respectively. 

Imposition of the hand (Syr. Jac. 
and Nest. s*yimidho 491.16: 492. 33: 
267. 2: Copt. cha-djidj, arab. wad‘ 
yad 187. 15, eth. anberd ed 192. 24): 
a blessing (Mt. xix. 15, Mk. x. 16) or 


Glossary of Technical Terms 


a prayer of blessing: so accedere ed 
mtanum 470.14. Cp. Inclination. 
Inclination 1. See G*hantha. 2. 
(copt. djebs-djdf 187. 1: arab. hhudit 
183. 1): a prayer of blessing, bidden by 
the deacon with ‘Bow down your heads,’ 
during which the people stand inclined. 
Equivalent to Imposition of the hand 
q.v- (491. 16: 492. 18, 33). 
Institution : the record of our Lord's 
institution (:dragis 20. 15) of the holy 
eucharist (Mt. xxvi. 26-28, Mk. xiv. 22- 
24, Lk. xxii. 19 sq., 1 Cor. xi. 23-25), 
recited at the end of the Thanksgiving 
and before the Invocation, in a form 
which is generally a combination of the 
N. T. accounts with additions, partly 
from the N.T. (esp. Mt. xiv. 19 and 
1 Cor. xi. 26), partly from elsewhere 
(esp. the allusions to our Lord's hands, 
whether as creative Ps. xcv. 5 &c., Clem. 
R. 1 Cor. 33 § 4, or as priestly Ex, xxix. 
22-24, Lev. viii. 25-27, xxi. 18 9q.: cp. 
465. 30). In all liturgies except the 
Persian Afosties (285. 12, where it is in- 
serted in accordance with present use 
but is obviously incoherent with the 
context: in the Chaldaean missals the 
form from the Roman canon is inserted 
at 290. 86). For forms, besides those 
in the texts, see 465. 29: 469. 28: 483. 
6: 515. 28: 523.1: §26. 10: 529. 16, 
Intercession, The, or the Great In- 
tercession: the prayer for the whole 
church within the anaphora, in Syr. 
and Byz. following the consecration, 
in Egypt. interrupting the preface, in 
Persian following the institution and 
preceding the invocation. 
Interpreters (épyywevral sor. 26: 
502. 30: syr. m*phashhone 95. 11) A 
minor order, ranking between readers 
and exorcists, entrusted with the trans- 
lation of the lections and sermons for 
those in mixed populations who were 
unfamiliar with the language of the rite, 
468. 13 sqq. The evidence for the order 
seems to be exclusively Syrian. In 


Glossary of Tehnical Terms 


Egypt, in the Orthodox rite the Gospel, 
in the Coptic all the lections, are read 
in arabic as well as in greek and coptic 
respectively (the coptic is in fact re- 
duced to a verse or two, 152. 33: 153 
33: 385. 1): in the Syr. Un. and 
Maronite, at least the Gospel seems 
to be sung in arabic, p. li. 

- Invocation (éwixAnois: slav. prisi- 
wante: arm. kothschoumn: Syr. Jac. 
k*réydtho 88.21: Syr. Un. arab. da'wah: 
Copt. epikizsis, arab. sirr falal slruh al 
buds 178. 22: Nest. wandtha mar 287- 
30 from the opening words): the peti- 
tion for the descent of the Holy (shost 
to change and consecrate the gifts, the 
‘ form’ of consecration: generally intro- 
duced by a paragraph which taking up 
the dyaponowy of the institution articulates 
its implication. 


Jamagirch (Arm., xcvii. 26, 308): the 
book of the canonical hours. 

Jaschothsgirch (Arm. ,xcvii.31,308): 
the Lectionary. 


Kanfina (sayvdv),1. (Nest.) equiva- 
lent to dagdvnois, whether as the audible 
conclusion of an inaudible prayer (e°hdn- 
tha), 274. 36 &c., or as a blessing or 
the like said in a loud voice, 283. 3 (cp. 
49- 31: 61.13). 2. (Syr. Jac.) a deacon’s 
proclamation, esp. the biddings at the 
gteat intercession, 494. 5. 

Kathuliki (Syr. Jac, 97. 7): the 
general intercession recited by the deacon 
during the fraction and consignation: 
called also 6*r iidiki ( = praedicatio). See 
KaSodruy, Knptooey. 

Keddasé ‘eth.). Hallowing, conse- 
cration ; (1) the Liturgy, 193.9: 194. 4: 
(2) the Anaphora, 228. 15: 244. 27: 
(3) the proclamation of the divine 
holiness in the tersanctus, 231. 26. Cp. 
“Ayvacpés. 

Khorhhrdatetr (Am., xcvii.6, 308): 
‘the little mystery-book’ (i.e. manual of 


579 


things said pvoriads), the priest's altar- 
book, 

Khilaji. See Euchologion. 

Kindak (arab.) = Kovrdxsoy q. v. 

Kiss (dowacpés, dowd(eo6a), 1. Kiss 
of Peace. See Peace. 2. Expression of 
reverence for sacred objects, esp. the 
altar and the Gospels. 

Ktsord (‘juncture,’ Arm.): the 1e- 
frain of an Antiphon q.v. 

Kuddas (arab., formed in imitation 
of syr. kitddasha q.v.). Hallowing, 
consecration: (1) the Liturgy 109. 20: 
510, §: (2) the Anaphora, 165. 30. 
The proper arabic form fakgais is also 
used. Cp. ‘Aysacopés. 

Kiddasha (syr., esp. Nest.). Hal- 
lowing, consecration: (1) the Liturgy, 
252.5: (2) the Anaphora, 274. 14 &c.: 
(3) the proclamation of the divine holi- 
ness in the tersanctus, 284. 34: sancti- 
pracdicatio 511. 31. Cp. ‘Ayracpés. 

Kirbdno (syr., == 8apor Mt. v. 23 sq., 
Heb. v. 1 &c.; wpoopopd Rom. xv. 16, 
Heb. x. 10 &c.). Oblation, offering : 
(1) the sacrifice of the eucharist, 72. 15: 
(2) the concrete eucharistic oblation, 
73- 35: ‘offering,’ ‘ oblation’ in Syr. 
Jac. and Nest. passim: (3) the oblate 
of bread (common in Chald.). See 
Aépov, Mpocdopd. 

Kurdbho (syr., = spocayayh Eph. ii. 
18): the ‘approach’ i.e. the Anaphora; 
the common Syr. Jac. title, 83. 19: 490. 
25: 491.11 &c. Cp. Anaphora. 

Kutmérus (arab., copt. Aatameros 
i.e. xara pépos or xca@nyépos: Copt., 
Ixvii. 8): the Lectionary, so called either 
as giving the scriptures piece by piece 
or as containing the lections day by 
day. 


Lachimira (syr., Nest.) = Zhee, o 
Lord. The hymn so beginning, 249, 254. 

Lamb (arab. a/hamal, Copt.): the 
oblate. See Bread. 

Lavatory: the handwashing on the 
part of the ministers at the offertory ; in 


Pp2 


580 


the first instance as necessary after re- 
ceiving the offerings of the people and 
before preparing the oblation to be con- 
secrated : then symbolical (Ps. xxvi. 6: 
13. 22: 469. 3). While the offertory 
either wholly or in part has been moved 
back to the beginning of the liturgy, the 
lavatory has generally kept its place: but 
see 356.5: cp.543-7: 549.1: 55%. 25. 
Done either with ewer and basin at the 
altar, or at a piscina in the sacristy, 
82.27: 271.13: 289.6. See Offertory, 
Xevevrijproyv. 

Leaven. Used in all eastern rites, 
except the Armenian. See Bread, 
H*mira, Malca. 

Lections (dvdyvaus, abaya: 
ypaph: syr. keryono: arab. hirda’akh: 
copt. /exis: eth. menbab: arm. enther- 
thsovats: slav. tsktenie): the sections 
(wepixowh 477. 20: arab. fas/ 510. 22) 
from the several groups of the books 
of holy scripture, read in the mass of the 
catechumens. 

I. In the general sense: 1. Old 
Testament (dvépos wal of wpopfrat xlvii. 
17: 3.2: wpoparns 470. 25: mpopnreia 
527. 1 arm. margarech 425. 27): 
very general until seventh cent. at least: 
Syr. 3. 2: 29. 25: 470. 25: 490. 27: 
Asia 520. 13: Pontus 521. 14: Byz. 
527. 19: 535.10. Now Syr. Jac., Nest. 
(two; in eastertide one), Arm. (not 
always): Byz. only in Presanct. 2. Acts 
of Apostles (syt. p°racsis: copt. praxts : 
arab. tbracsis: eth. gebra hawdaryal). 
Syr. Jac. (alternative with Catholic), 
Egypt., Nest. (for second O. T. in 
eastertide), Byz. (for Apostle in easter- 
tide). Characteristic of eastertide 
in fourth cent. 477. 5. 3. Catholic 
Epistle (Syr. Jac. p*racsis, see 1x. 29: 
Copt. katholikon: arab. kathiilyacun). 
Syr. Jac. (alternative with Acts), Egyp- 


tian. 4. Apostle (see Apostle), i.e. 
S. Paul. Universal. 5. Gospel (ebay- 
yéXtov : syr. ewangeliyin: arab. anjil: 


copt. exangelion: eth. wangel: arm. 


Glossary of Technical Terms 


avetaran: slav. ewangelie). Universal. 


The Gospel is always marked by special 
ritual solemnity: see texts and 468. 
5 84q-: §04- 13: §24- 23: 53!. 
35 $49- 

II. In a specific sense ection is 
used (1) for lections other than the 
Gospel, 314. 22: 346. 10 (cp. westem 
lectzo): (2) Nest., for O. T. and Acts 
as distinguished from Apostle and Gos- 
pel, 256. 1. 

Liber ministerii or ministri (syr. 
Cthobho teshmeshto: Syr. Jac., Syr. Un, 
Maron., lv. sq., Ix. 22, 41): the manual 
containing the parts of the liturgy ss- 
signed to the deacon and the clerks. 
Cp. Shamashitha, ‘lepo8:axovudéy, 
LvAAaroupytdy. 

Lights. 1. Onthe Altar. Universal 
now (Byz. 2, sometimes more : Syr. Jac. 
3, occasionally more, on gradines : Nest. 
2: Copt. 4, at angles: Abyss. 3, at W. 
angles and middle of E. side: Arm. 
many, on gradines); but at earliest a 
mediaeval use. They are probably the 
successors of standing or hanging lights 
in the sanctuary: cp. Avyvia 476. I1: 
484. 36 (Ap. can. 3 4 Avyvia). In 
Russia a seven-branched candelabrum 
on the floor behind the altar is used. 
2. Byz., at the little entrance, 367. 30. 
3. At the Gospel (the earliest recorded 
ceremonial use) and in the procession 
before it, 468. 5: 373.23. 4. Byz., at 
the great entrance 378. 39. 

Little month (Copt.): the five, or in 
leap year six, days preceding Aug. 29. 

Liturgy (1) the celebration of the 
holy eucharist : (2) the formula of its 
celebration. Its names in the several 
languages may be classified thas: 1. 
Ministry or service: Aeccrovpyfa, slav. 
Litourgiya, arab. Orth. Khidmat alas- 
var almukaddasah \xxxviii. 2, Melk. 
Litirjiyahib.5. 2. Sacrifice: Wporgopd 
519. 39, syt. Jac. Kurbdno, copt. Pres- 
fora, arm. Patarag. 3. Consecration: 
arab. Kuddas, Zakdis, Nest. Kuddashe, 


Glossary of Technical Terms 


eth. Keddas?. 4. Assembly: wwafss 
467. 45 &c., Syr. Jac. C*nushyo. 

Lord’s Prayer. (1) Occurs in all 
liturgies, except 4%. const., as the con- 
clusion of the central action and sum- 
ming up of the great prayer (533. 54) 
and the transition to the communion ; 
with a proém and a conclusion (see 
Embolismos). (2) Otherwise used, 
252, 393, 353 399: Cp. 242. 


Ma‘apra (Nest., 262. 13 6). A 
Chasuble. See Vestments 5. 

Miachfad pl. machfadat (eth., 196. 
13: 199.9). The veils or napkins in 
which the oblate is wrapped (196. 19) 
and with which the oblation is covered. 
(Evidently translit. from arab. mihfagah 
‘that in which a thing is kept’ and 
then assimilated to the similarly sound- 
ing eth. word meaning ‘a tower’). 

Maloa (syr. ‘king,’ Nest.). 1. The 
holy leaven used in the bread of the 
eucharist, related to be derived from a 
loaf given to S. John at the Last Supper 
and transmitted through SS. Thomas 
and Bartholomew, Addai and Mani, 
248. 1-12 (cp. ‘Abhdishu earl iv. 6): 
sometimes reckoned by the Nestorians 
as the sixth of the seven sacraments. 
The Syrian Jacobites also use the holy 
leaven. 2. The priest's loaf, purshana 
malcdya 247.19. Cp. Bread, H*mira. 

Manual Acts: the ceremonial mani- 
pulation of the consecrated oblation ; in 
Byz., and thence in Jas. and Mk., after 
the Lord’s Prayer, in other rites partly 
before and partly after: generally covered 
by a hymn or a deacon’s ‘ proclama- 
tion.’ 

1. Elevation (twos: arab. rafah: 
syr. suéydho: arm. werathsoumn: slav. 
wosnoshente): the uplifting of the 
holy bread (Syr. Jac. both paten and 
chalice), with the words Zhe holtes to 
the holies. In the earlier writers there 
is no mention of the elevation (483. 37 
is perhaps the earliest), while the words 


581 


are frequently mentioned and interpreted 
as an invitation and a warming in view 
of communion (see esp. 534.1). It is 
probable therefore that the elevation 
was originally only the raising and ex- 
hibition (dsoSearde: 483. 38) of the 
gifts as they were brought out for the 
people’s communion. Later it is ex- 
plained as symbolising the crucifixion 
or the resurrection (Jo. iii. 14, xii. 32: 
486. 39). 

2. Fraction (} wAdows rov dprov Ac. 
li. 42 &c.: see Avaspety, MeAZav: 
Byz. peAropés, arab. fas/ [Melk. ésm], 
slav. rasdroblenie, arm. bekanel: Syr. 
Jac. Nest. &*pdyo: Copt. fosk, arab. 
kismah, eth. fetadte). Properly, as 
in the N.T., the breaking of the one 
loaf for distribution, the treatment of 
the Lord’s body as food (1 Cor. x. 16, 
17: Is. lviii. 7, Lam. iv. 4: cp. 480. 
39: 486. 40: 526. 48: if wAdpevor be 
read in 1 Cor. xi. 24 this is still ob- 
viously its meaning), and a reproduction 
of the institution. Later it is regarded 
as symbolical of the passion (533. 56: 
97- 8 sqq.: cp. 480. 36), and the sym- 
bolical «Adocs is in some degree distin- 
guishedfrom the peAsopés for distribution. 
Hence three fractions can be distin- 
guished: (1) Egypt., at the recitation 
of the institution, 177. 1: 232. 20: (2) 
Byz., the symbolical fraction: not very 
clearly marked but discernible in Jas. 
62. 7 6 «Ag as compared with 17 6 dpxe- 
vas perifer: Mk. 138.19, 225: 393. 24. 
(3) Universal: the commination or divi- 
sion into particles (yepides q.v.) both as 
symbolical and as necessary for commu- 
nion: (in Byz. this is already done in 
the prothesis by the excision of the 
particles from the spoogopa). The frac- 
tion is generally made along the lines 
of the impress on the oblate; and it is 
always a definite act done before the dis- 
tribution is begun. 

3. Consignation (Syr., Egypt., Pers.: 
oppayifar 62: Syr. Jac. and Nest. 


582 


ritshmo ‘signing’: Copt. arab. rasam, 
eth. ‘d/aba ‘to sign’). The signing with 
one species upon the other. Probably 
identical with the following, either 
simply (292. 9) or as its initial act. 

4. Commixture (Byz., Syr., Egypt.: 
frwors 62. 11: wAnpovy 393. 34: arab. 
cammal: slav. ispolnenie: arm. kharr- 
nonmn). The immission of a particle 
into the chalice, as a symbol of the 
reunion of our Lord’s body and soul 
(Lev. xvii. 11) in the resurrection. 

5. Intinction: the infusion of the 
whole contents of the paten into the 
chalice with a view to the communion 
of the people in both species at once. 
See Communion, Spoon. 

Mar, fem. mart (Syr., my lord, my 
lady). Title applied to (1) saints, (2) 
prelates. 

Marmitha, pl. marm‘’y&tha (Nest., 
253.9). See Dawidha. 

Masdb (Eth., ‘pot’=orapvos Heb. 
ix. 4): a round box, 5x2 in. with a 
cover, of metal or wickerwork, in which 
the bread is brought to the altar before 
the prothesis, 198. 26, 29. According 
to the terms of the prayer over it, it 
must originally have been used for a 
paten. Renaudot (i. p. 474) renders 
arcam sive discum matorem. 

Mass (issa=missto): properly ‘a 
dismissal ’ (467. 41): hence m. catechu- 
menorum ‘the dismissal of the cate- 
chumens’ and then the service from 
which they are dismissed, the ‘m. of the 
catechumens’; thence by analogy ‘the 
mass of the faithful,’ the service attended 
by the faithful only. 

Matran (arab.): a ‘metropolitan’: 
and since most bishops in the Levant 
are now metropolitans, in part through 
the suppression of the lesser sees, collo- 
quially a ‘bishop.’ 

Matuniya (=yerdvoa, Nest.): a 
prostration. See Merdvo.a. 

M°caprana (Nest.): the Eulogia. 
See Eulogia. 


Glossary of Technical Terms 


Mechir (Copt., Ixix. 36, lxx. 17): the 
sixth month, Jan. 26-Feb. 24. 

Moghedi ( = peAwdia, Arm., 418. 38). 
Formerly in the general sense of ‘s 
hymn’; now appropriated to the hyma 
sung during the prothesis. 

Melkites (syr. malcoyé ‘royal,’ ‘ royal- 
ists’). (1) The Orthodox as holding the 
faith of the empire and as opposed to the 
monophysites: (2) the Uniats of Syma 
and Egypt drawn from the Orthodox 
church (so always in this glossary). 

Memorial. 1. (Syr. Jac. sethdackré- 
nittho 493. 10): an intercession. 3. 
(eth. fazc@r 203. 21: 204. 4): af 
offering in commemoration, apparently 
of one departed. 3. (Nest. dichrdna),2 
saint's day, 253. 32; or a commemon- 
tion of the departed, 286. 14. 

Mesedi (=peoddor, Arm., 425. 30°: 
the Psalm before the Apostle: also a 
proper hymn in vespers. 

Mesore (Copt., Ixx. 21): the twelfth 
month, July 25-Aug. 23. 

Milk and Honey: administered to 
the neophyte at his communion after bap- 
tism. Usual in the west: in the east 
confined to Egypt (Clem. Al. Paed i 6; 
and 463. 36 sqq. above, which is westem 
in origin, can. Hippol. 1g; and S. Jer. iz 
Esat. §4 [iv.c.644 B) mentions the use as 
western: cp. ¢. Lucif. 8 [ii. c. 180 £1). 
Cp. 538. 26. 

Minister (Syr. Jac., Maron , sh*mash, 
107. 5, 19, 25‘: to cleanse the chalice 
&c. after the Liturgy. Cf. Deaconess 2. 

Missal (missale;: the mass-book, 
containing the whole service of the 
altar for the whole year. Such books 
are unknown in the pure eastern rites, 
but they have been compiled in more or 
less complete form for several of the 
Uniats, lvi sq., Ixvii, lxxviii, Ixxxv. 

Mixture (mixtio: tvwos 357. 23: 
arab. tthad: slav. soedinemic): the 
mixing of the wine and the water in the 
chalice at the prothesis: in all liturgies 
except the Armenian. 





Glossary of Technecal Terms 


Morning Incense, Office of (Copt.). 
An office said before the liturgy, con- 
sisting of the Lord’s prayer, the pr. of 
thanksgiving, the offering of incense, 2 
hymn, intercessions, a second hymn, 
creed, Gospel, intercession and the pr. 
of absolution to the Son. There is a 
corresponding office for the evening. 

Métwa (i.e. mauthbo ‘seat’: cp. 
xaG:opa: Nest., 251. 22): a variable 
anthem in the night-office, sung sitting. 

Music. Musical directions are some- 
times given in the rubrics: (1) Byz., 
troparia &c. are rubricated with their 
#xos or tone (arab. /afz: slav. g/as). The 
tones are numbered (as were the western 
till after Guido of Arezzo), not from 
i to viii alternately authentic and plagal, 
but from i to iv, each number including 
an authentic and a plagal: thus fx. 7'= 
v authent., Bxos wr. 8 — viii plag. (2) 
Coptichymns are rubricated ¢chos Adam, 
Job or Batos or in arab. simply adam 
(sic), aty#b or watus, the tones being 
named apparently from some typical 
hymns. (3) The skirl of the Abyssi- 
nians is noted with neums in the books 
and two tones (s¢md) ‘the first’ and 
‘araray’ are mentioned in the rubrics 
198. 18: 218. 1: cf. 222.17. (4) The 
Nest. hymns are rubricated with the 
names of typical hymns, 253. 28: 258. 
30: 269. 2: 299. 6. 

Mystery, mysteries (pvornpror, syr. 
v620, arab. sirr, eth. meshtir, copt. mys- 
térion, arm. khorhkhourd, slav. tayna. In 
LXX Dan. ii. 18 &c. = 1) ‘a secret’; Tob. 
xii. 7, 11, Judith ii. 2, Wisd. ii. 22, vi. 
22, 2 Macc. xiii. a1 ‘a secret plan or 
counsel’; so in N.T. generally: but 
Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32 
‘a symbol’ as representing or expressing 
a secret), The sacraments and especi- 
ally the eucharist, the usage being no 
doubt in part influenced also by the 
pagan mysteries, to which the sacra- 
ments correspond. So in the liturgies 
(1) the unconsecrated gifts, 42. 16: 74. 


583 


14: 75. 28: (2) the consecrated gifts, 
25. 21, 34: 104. 22. 


Narthex (rdpOn{, 523. 37: 524. 29). 
The inner vestibule of the church. At 
first a space railed off at the west end: 
then formed by rails between the columns 
of the return of the aisles, possibly of 
the aisles themselves: then an ante- 
chamber severed from the nave by a 
wall. See Doors. Occupied by Hearers 
(Penitents’, Catechamens and Com- 
petents. 

Nave (Byz. vads, arab. canisah, in 
Melk. also Aascal, slav. korabl, arm. 
khmbaran: Nest. haicla). The body of 
the church, occupied by the Kneelers 
and Consistents (Penitents) and the 
Faithful. The gynaeconitis or place for 
the women is either railed off with a 
grill (Copt.) or is a gallery (Byz.). The 
nave contains the ambo (q.v.) and the 
soleas, the platform of the singers. 

Neophyte (vedpuros, veopwrioros 11. 
13, veoreAhs 26. 13): one newly bap- 
tised. 

Neschkhar (‘ wafer,’ Arm.): 1. the 
eucharistic Bread q.v. 2. The EBu- 
logia q.v. 

Nineveh, Fast of (Syr. Jac. : Egypt., 
Ixix. 37: 158. 31: Nest.) : the monday, 
tuesday and wednesday of the third week 
before Lent, fasted in commemoration 
of the preaching of Jonah. 


Oblate (ob/ata 539. 29: oblalto 541. 
a1): the eucharistic loaf. See Bread. 

Oblation. See Offering. 

Oblationarius (539. 28): one of the 
ministers who received the oblations of 
the people. Probably a subdeacon, as 
in the west. Perhaps represents spoc- 
opapios, which occurs. 

Offer. See "Avaddpayv, Npocdyay, 
Npocxopl{ay, Nporddpay. 

Offering. See ‘Avadopd, Adpov, 
Ovela, Npoaxop.84, Npoodopa. 

Offertory (3wpopopia 504. 33: spoo- 


584 


woud 319. 1). The offering of the 
material elements of bread and wine 
and water and ‘other devotions of the 
people’ in the mass of the faithful before 
the anaphora. Originally involves three 
moments, (1) the offering on the part of 
the faithful through the ministers at the 
sanctuary (508.6: 525. 18: 538. 19): 
(2) the selection of the oblations to be 
consecrated and their preparation by the 
deacons: (3) their ‘setting forth’ on 
the altar by the deacons (485. 30: 488. 
2: 525.327). In course of time, perhaps 
partly through the adoption of the 
solemn making of the bread at the 
church, (1) fell into disuse in its large 
ceremonial form and took the shape of 
informal offering before the liturgy or 
of offering money at a collection ; (2) 
was moved back and became the Pro- 
thesis (q.v.) before the liturgy; and (3), 
in rites where the oblation was prepared 
at a separate table, became the Great 
Entrance with the Offertory prayer 
(Byz.); in rites where the oblation was 
prepared on the altar, was reduced to a 
prayer (Syr. Pr. of Vesl?; cp. Mk. 124) 
or vanished altogether (Copt., Abyss.). 
Nest. is mixed: see 262, 267. On 
the Diptychs and the Lavatory which 
belong to the Offertory see sud vo- 
ctbus. 

Oil, Oblation of (190. 24): the con- 
secration of the oils of the catechumens 
and of the sick, and of the chrism of 
confirmation, after that of the eucharistic 
oblation. The oils and the chrism are 
still consecrated at the same point on 
maundy thursday. 

Ordo communis (Syr. Jac. ¢sichso 
a*kirbono: Syr. Un. and Maron. arab. 
rutbat alkuddas: Eth. sher'ata keddasé 
194. 4, Ranona keddasé): the rubrical 
framework and permanent prayers &c. 
of the liturgy as distinguished from the 
several anaphoras and proper lections 
and hymns. Cp. ordo missae. 

Orthi (Arm.) = ’Op@ol q.v. 


Glossary of Technical Terms 


Ourar (&pdporv, Arm., 414. 10). A 
Stole. See Vestments 3. 

Oven (Nest., 248. 23). The oven in 
the sacristy or other chamber attached 
to the church, in which the sacred loaves 
are baked. It is apparently (248. 24) 
of a usual type of eastern oven, a clay- 
lined cavity in the floor. 


Pachén (Copt., Ixx. 21): the ninth 
month, Ap. 26—May 25. 

Pallium (506. 29). See Vest- 
ments 6. 


Padni (Copt., 168. 16): the tenth 
month, May 26—June 24. 

Padépi (Copt., 168. 6, 19): the second 
month, Sept. 28-Oct. 27. 

Parastasis. See Nl 

Particle (yepis 526. 39: 62. 29 6: 
393. 24: arab. juss: copt. blasma 464. 
5: arm, mass 449. 30, bekor: silav. 
tshastttsa): a piece of the broken host, 
such as is given to each communicant. 
See Coal, Pearl. 

Paten (felena 539, 541: Sicxos, 
Soxdprov, sivag [Mt. xiv. 8, vulg. discus) 
546. 38: arab. sasniyah : syr. Jac. pinco 
LLk. xi. 39 wivat), Nest. pildsa (TPP 
Ex. xxv. 29], pathitra [‘ table,’ Ex. xxv. 
23]: copt. diskos: eth. gichel (Ex. xxv. 
29: wivat Mt. xiv. 8], ‘dwed ‘circulus’ 
226. 25: slav. deskos : arm. maghzmah). 
The plate on which the bread is offered 
and consecrated. Abyss. and Nest., a 
tray, Abyss. 7 in., Nest. t2 in., in dia- 
meter. The Russian paten is commoaly 
supported on a central foot. 

Paul (Copt. 150. 4 &c., eth. 343. 10). 
The Apostle or lection from S. Paul's 
Epistles. See Lections. 

Peace. 
wacpés 504. 23: 320. 30: dowd’ 
473-18: epnyn 488.7: dyday 321. 2, 
d&yarjoa: 320. 29: cp.1 Pet. v.14: arm. 
hhamoir srbouthkean: slav. tzelowanie: 
Syr. Jac., Nest. sh*/imo: Syr. Un, 
Maron. arab. saldm: Copt. aspasmes 
461.9: 162. 36, arab. sa/h, eth. amecha). 


1. The Kiss of Peace (do-. ’ 


Glossary of Technical Terms 


The mutual salutation of the faithful 
(Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor, xiii. 
12, 1 Thess. v. 26, 1 Pet. v. 14, cp. Phil. 
iv. 21, Heb. xiii. 24, Tit. iii. 15, 3 Jo. 
14), before or after the offertory : in 
fulfilment of Mt. v. 23, 24 (469. 10: 
478. 40: cf. 485. 12). Formerly an 
actual kiss 13. 13: now, Greek, the 
priest kisses the oblation, the deacon 
his stole 382. 26: Syr. Jac., the deacon 
takes the priest’s hands between his own 
and then passes his own hands down 
his face, and so it is passed on through 
ministers and congregation: Syr. Un., 
the deacon kisses the priest’s hand and 
so on: Maron., each takes the fingers of 
the next above between his own and 
then kisses his own: Nest., each takes 
the hands of the next above between 
his own and kisses them, ‘the procession 
of the peace’ 282. 4: Copt., the priest 
bows to the people, and the people turn 
each to his neighbour and touches his 
hand: Arm., each bows to his neigh- 
bour. 2. The verbal salutation ‘ Peace 
be to all’: 314. 24 &c. 

Pearl (sapyapirns, syr. margénitho 
534- 31, arab. sawhar 185. 16, where 
‘elements’ should be ‘pearls’). A par- 
ticle of the broken host. See Particle. 

Penitents. Certain sorts of offenders 
undergoing penance in the shape of ex- 
clusion from communion for periods 
canonically regulated in proportion to 
the gravity of the offence. Distributed 
into four classes, to one or more of 
which each penitent belonged for a 
specified period, passing upwards from 
class to class. The complete system 
was perhaps rather ideal than actually 
realized, and at least it was limited both 
in area and duration, perhaps never being 
effectual outside of Asia Minor, if there, 
and tending to disappear even in the 
fourth century. 

1, The Weepers, apooxdalovres 523. 
33, were not admitted into the church 
but stood without the doors in the atrium 


585 


asking for the prayers of the people as 
they entered. 2. Hearers, dxpowpevor 
3. 13, % dupéacis 524. 29, stood within 
the doors, in the narthex below the 
catechumens, until] after the sermon, 
when they were dismissed summarily 
313: 524.29. 3. Kmeelers, iwonla- 
TOVTES 521.27, } Umdwraas 624. 43, ol dy 
peravoig 7. 28, stood at the bottom of 
the nave and were dismissed with prayers 
and blessings, after the energumens, or 
in Lent after the competents. 4. Con- 
sistents, TumoTdpevan, CvvecTares 523. 
40, ‘stood with’ the faithful throughout 
the liturgy but without offering or 
communion (owewely rhs spocevyis 
xwpis mpoapopas). In Ap. const. the 
consistents are dismissed after the kiss 
of peace 13. 28, their communion in 
prayer being limited to the Prayers: 
but this passage may be only a survival 
of an earlier stratum. Inthe other texts 
the penitents are now not noticed, except 
237. 35 and perhaps 41.5: cp. 473. 31. 

Pericope (sepomh, arab. fas!). A 
section of Scripture read as a lection. 

P*risto (Syr. Jac., Nest.). See Bread. 

Phaino (ga:wvdAcoy, Syr. Jac. 70. 33, 
and Chald.). A Chasuble. See Vest- 
ments 5. 


Phokh (arm.). The verse of an 


antiphon. See Antiphon. 
Pointing (eth. emdr2), See Aax- 
vue. 


Pope (Egypt.: sdwas, copt. fafa, 
eth. papas). 1. The patriarch of Alex- 
andria: in eth. /ik-padpdas ‘ archpope.’ 
2. Eth., a metropolitan. 

Praxis (wpdfas, Syr., Egypt.). The 
lection from the Acts of the Apostles. 
See Lections. 

Prayers, The (# spwrn ebxy 13. 28: 
al ebyal rav moray, } txrevis lxecia). 
The prayers of the faithful at the begin- 


i ning of the mass of the faithful, an 


intercession for the whole church bidden 
by the deacon and followed normally by 
an inclination or blessing. In the texts 


586 


this movement has been variously dis- 
arranged and complicated. 
Preanaphoral: the tract of the 
liturgy preceding the anaphora. 
Presanctified (rd xporyiacpéva sc 
bawpa, arab. briytjydsmand, alsabik tak- 
disuha, arm. nakhasrbeal : slav. prejdco- 
swyaschennaya). 1. The gifts before 
consecrated, sc. on the sunday for com- 
munion on weekdays (esp. wednesday 
and friday) in Lent. 2. The liturgy 
in which the presanctified gifts are ad- 
ministered: constructed from the ordi- 
nary liturgy by the omission of all 
between the offertory and the Lord's 
prayer, the offertory prayer becoming 
the proém of the Lord’s prayer. Byz. 
xciii. 9: xcviii. 32: 345: 537-17: S. James 
lv. 494: S. Mark lxvi. 12. 
Prophecy or Prophet: the Old 
Testament lection. See Lections. 
Prospharin(Copt., = spoopépeiv, arab. 
thriisfarin 148.26: 164. 4; so called 
apparently from the deacon's exclama- 


tion 164. 8). The veil of the oblation. 
Sce Veil 3. 
Prothesis. See Mpé0eors. 1. The 


office or act of setting forth the oblation, 
including the arrangement of the bread 
on the paten, the mixing of the chalice 
and the veiling; being the second part 
of the offertory (q. v.) moved back to the 
beginning of the liturgy. (IIpeeas, 
wpooxomdh: arab. fakdimah:  siav. 
proskomidiya: arm. matouthsoumn: Syr. 
Un. arab. alkhidmat alauwali ‘the first 
service’: Nest. ¢abhtha, including the 
baking of the bread: copt. prothesis). 
2. The oblation as set forth (360. 28, 
34: 6 dpros rns npoBécews 508.6: 528. 
15: arab. takdimah: slav. predlojente: 
arm. a@rradschadrouthiunm 419. 15: 
433-6). 3. The place in which the pro- 
thesis is made (356.15). Byz., originally 
the sacristy 309. 5: now the apse to the 
N. of the bema (rd Bépeoy pépos 367. 
29). For Nest. see Oven, Treasury. 
4. The table on which the prothesis is 


Glossary of Technical Terms 


made (356. 16: arab. dreskis, mahil 
altakdimah, Melk. ma’tdak altak. ot 
madhbah altak.: slav. predlojente : arm. 
entsaiaran, matouthsarase) : Byx. a table 
in the N. apse, Arm. an altar or a recess 
somewhere on the N. of the altar. 

Prumion (/*rijmytin = wpooimsov,Syr. 
Jac.): the introduction to a Sedro (q. v.). 

Psalms (yadpés, Yorppdia, Ocier 
G@opua: syt. masmiuro: arab. sasmur: 
copt. psalmos: eth. miazmur: arm. 
saghmos : slav. psalom). See Antiphon, 
Dawidha. Used in the liturgy 1. 
chiefly with the lections : see Alleluia, 
Mesedi, Saghmos Jaschou, Shiraysa, 
Mpoxe(pevoyv: 468. 28: 477. 8: 506. 
36, 42: 520.4: 524.16: 535. 18. 2. 
In the enarxis (q.v.) 487.18: 253. 9: 
345-17: 364sqq.: 422.6. 3. At various 
points, especially at the communion: 
see Kowevindy. 

Purificator (Syr. Jac., g“ms#re 70. 
37: 107.1: espigo). See Sponge. 


Raised place, The (Nest., macfabk- 
tha 273. 20): the footpace before the 
altar. 

Readers (dvayrworns: arab. basi: 
arm, entherthsogh: slav. tshfels+ syt. 
koriiyo: Copt. anagnéstés, arab. kari, 
anjilt, anagnust, eth. andgu‘nstis). The 
minor order entrusted with the recitation 
of the lections and responsory psalms, 
ranking below the subdeacons (a9. 25 
é&c.). At first the readers read all the 
lections (527), but the Gospel at least 
has generally been taken from them and 
given to the deacon or a higher ecclesi- 
astic (cp. 507.12). There has also been 
a tendency to confuse them with the 
singers. 

Redditio symboli: the recitation 
of the creed by the competents in holy 
week, 467. 25: Cp. 532. 35. 

Remains of the consecrated 
species (7d wepicgevoarra 25.15). Vari- 
ously disposed of: 1. carried into the 
sacristry and consumed by the deacons 


Glossary of Technical Terms 


(Byz., 398. 31: probably 25.15: 463. 7). 
2. Burnt (Syr., 487. 3: ep. Humbert 
c. calumn. graec. (Max. bibl. patr. xviii. 
397 H]}). 3. Consumed by children 
(§30. 13: cp. Conc. Matiscon. c. 6). 
4. Consumed by ministers at the altar 
(Nest., 304. 30, in practice their com- 
munion). 5. Reserved (534. 33). 6. Car- 
ried home by the faithful for private 
communion (Egypt., 526. 32). 

Responsory (77.8). See Antiphon. 

Rite. 1. A type of ritual system, a 
liturgical family. 2. A particular ritual 
function (reAe7#, dxoAovGia ; syr. fichsd: 
arab. khidmah: copt. akolouthéia). 

Rub the bread, To (Egypt., arab. 
massah alhamal 145. 14, eth. mazmasa 
kurbanaig9. 5) i. e.to test the soundness 
of the loaf and to remove loose par- 
ticles: cp. 545. 29. 


Sacristy (wacropépa or -¢ia 25.15: 
28 7 (1 Chr. ix. 26 &c. naw ], Saxom- 
xdv 484. 29: oxevopudAdxioy: arm. sarkav- 
aganoths, avandatoun: slav. rienitea: 
Nest. deith shamadsha ‘house of the 
deacon’ 251. 33, Chald. 0. dé7ydkiin : Syr. 
Un. 4. rdsé ‘house of the mysteries’ [arab. 
sacristiya|: Copt. diakontkon, arah. 
mauda alkhidmak ‘place of service’). 
The chamber attached to the church in 
which the sacred vessels &c. are kept 
under the charge of the deacon (519. 24). 
The Byz. prothesis was formerly made 
here (309. 5): in Mk. the prayers of the 
enarxis are said here (113. 2). 

Saghavart (Arm., 413. 43). 
Crown. See Vestments 8. 

Saghmos Jaschou (Am., ‘the psalm 
of dinnertime’ 425. 24). The Psalm 
before the Prophet. 

Sanctuary. The space within the 
cancelli and the veil, containing the 
altar and the synthronus. i. Names 
a. Sanctuary: lepareiov 482.10: 354. 
37: arm. sréaran (cp. syr. baith kutdh- 
sho 94. 14a: eth. macdn kedis 195. 15, 
beta makdas 195. 20, kedsat 196. 36). 


587 


b. Holy of holies q.v. Syr. Jac., Nest., 
Eth. c. Temple; arab. (Byz., Syr. Jac., 
Egypt.) Aatcal 156. 22: copt. erphei : 
eth. hayecal, d. Altar: Byz. @vo.acrn- 
ptoy (rubrics), slav. a//ar: Syr. Jac. and 
Nest. madhbh°ha 69.15: 257.10: Copt. 
thysiasterton, manershdoushi. e. Trt- 
dune: Biya 476.5: arm. bent 423. 2: 
Nest. dim 257.9. f. Chancel: Nest. 
kanct (=cancelli) 253. 16. g. Pres- 
bytery: specBurépov 524. 4. ii. Form, 
&c. Byz., the central apse (xdyy7 484. 
28), the one altar being on the chord: 
very rarely there is a second altar in N. 
orS.apse. Syr. Jac, and Copt., the three 
apses, each with an altar on the chord. 
Nest., the square end of the church; 
one altar partly recessed into E. wall. 
Abyssin., a detached rectangular build- 
ing with a dome in the middle of the 
(round) church; one altar under the 
dome. See Cancelli, Doors 3, Syn- 
thronus, Veil I. 

Schapik (Arm., 414. 5). The Alb. 
See Vestments |. 

Schourdcharr (Arm., 414. 30). The 
Chasuble. Sce Vestments 5. 

Seal. 1. Syr. Jac. fabh'o, the eu- 
charistic bread. See Bread II. 2. Syr. 
Jac., Nest. Asthadma, a conclusion, a 
final verse 72. 8, or blessing 303. 19: 
105. 30. Cp. ’AwédAvors. 

Second service of the kurbono 
(Syr. Jac. teshmeshto d‘tarten 72. 15, 
Un. arab. alkhidmat althaniyah). The 
second part of the preliminary ser- 
vice before the lections, pp. 72. 16- 
76. 30; in Un. including the vesting 
(which here follows the prothesis). 

Sedro (Syr. Jac., ‘order’ 71. 21: 
74. 30: 80. 20: 108. 7): a prayer con- 
structed by the insertion of verses into a 
more or less constant framework, con- 
sisting of what seems to be survivals of 
psalm-verses with gloria (cp. the Nes- 
torian hymns 250. 25: 253, 29 &c. and 
the common Greek form 354. 5-15) and 


preceded by a proém (prumion q. v.). 


588 


In some cases (74, 80) the structural 
clauses have disappeared. The sedro is 
recited by the priest standing before the 
altar while the censer is swung. 
Sermon (wapacdnois 3.9: 29. 41: 
&8acxadla 3. 10: 521. 22 [1 Tim. iv. 
13): spocopuAla 464. 25: dpsAia 518. 28: 
wapaiveots 477. 39: afpvyya: arm. cha- 
ros, tscharr: slav. pooutshente). The 
instruction and exhortation on the lec- 
tions (xlvii. 22) following the Gospel 
(cp. Lk. iv. 17 sqq., Ac. xiii. 15). It is 
not generally provided for in the rubrics, 
and it is commonly misplaced in prac- 
tice (e. g. Syr. Jac. at 101. 31). Several 
sermons in succession were not uncom- 
mon in the fourth cent. (29. 41: 477. 
30: 531.53), and, as in some degree at 
present, applause was frequent (468. 39: 
477- 33: 507. 24). | 
Servant of the churoh (Syr. Un. 


khadim alcanisah, 109. 26). The 
sacristan. 
Shamamout (Arm., 421. 12). The 


first hymn of the enarxis, of which 
‘Onlybegotten ’ (‘O povoyerns 365. 33) 
is the dominical form. 

Shamashttha (syr. = ‘ diaconate,’ 
Nest., Ixxvii.g). The book of dtakonska. 
Cp. Liber ministerii, ‘lepo8caxovicdy. 

Sharakan (Arm., xcviii.1, 308). The 
Canticle book, containing the proper 
hymns of the divine office. 

Sher'éita gecéwé (eth., Ixxii. 10, 
Ixxiv. 34). The Lectionary. 

Shuraya (syr. ‘beginning,’ Nest. 
256). The antiphon before the Apostle: 
cp. Mpoxelyevoy. (In the divine office 
generally introductory to an anthem of 
the type of 250. 25.) 

Sides of the altar (Nest., gabhz): 
apparently the spaces between the middle 
and the ends of the altar. 

Singer (Yadupdés 468. 29: ydArns 
518. 25 &c., lepopadrns 537. 36: syr. 
psalié 95.10: arab. murattil: eth. ma- 
zamer: arm. saghmosergou, dpir ‘clerk’ 
416. 11: slav. pewels). A clerk of the 


Glossary of Technical Terms 


minor order of singers who form the 
two choirs (yxopds, arab. shurus oO 
kharius) which sing the hymns and the 
antiphons. 

Sophia (Syr. Jac. 82. 3). See Xedis. 

Sponge (cxdyyos 395. 29, oxoyyd, 
povoa 359. 26: arab. tsfanjah: slav. 
gouba : Syr. Jac. espiigo, g° miro, Syt. Un. 
arab. ssfanjak). The sponge with which 
the vessels are cleansed; in Byz. used 
also to sweep together (dsogwoyyi(er 
395. 28, svordAAey 359. 36: cp. 411. 
23) the particles on the paten. The 
Arm, purificator (sréithsch, thasch, 
kinak) is a linen napkin. 

Spoon (Byz., Aafis [Is. vi. 6]: arab. 
mil'akah: slav. ijitsa: Syr. Jac. “ar- 
wodho 102.2: Copt. kokliarion,, mystér, 
mysthért; arab. mil'akahk: eth. ‘erfa 
maskal 200, 23). The spoon with which 
the people are communicated in the 
two species together. See Commnu- 
nion. The Abyss. like the Byz. spoon 
has a cross at the end of the handle: 
hence its name. 

Subdeacon (dsokdeovos 13. 20: 
venpérnys 519. 28: cp. xxix. 10: Aerroup- 
yor 490.7: syt. apkidhyakne 95. 10: 
hiuipathiakna [Nest.]: copt. ypodiakon: 
arab. abudiyakun: eth. nef/ka diyakon 
‘half-deacon’ 214. 23: arm. sésarhavag: 
slav. ypodiakon). One of the minor 
order next below the deacons, assisting 
the deacon in the more mechanical acts 
of the service, as symbolized by the ewer 
and basin for the lavatory delivered 
to the Byz. subdeacon at his ordina- 
tion. Formerly they probably received 
the oblations of the people (Oblation- 
arius). They have now no part de 
finitely assigned to them in the rubrics 
(but see 214. 23: cp. western use), and 
do not exist as a permanent order in 
the Greek church. 

Synaxar (Byz. cuvafdprop,  slav. 
synaksar: Copt. synaxarion, arab. st- 
nacsdr 155.9: Ixviii. 10). The Martyro- 
logy or collection of the legends of the 


Glossary of Technical Terms 


saints. In Copt. lections of the synaxar 
are sometimes substituted for the Praxis. 

Synthronus (cvrOpovos : xabédpa 524. 
3, ) dv xa. 370. 28, 4 x. Tov Ovoragrn- 
plov 314.16: ? sudbsellia 506. 22, mpoedpia 
ib. 21). The seats of the presbyters 
ranged round the apse on each side 
of the central throne of the bishop 
(Opdvos 476. 6 &c., 5 émoxomeds 0. 
530. 32, 6 0. db leparieds 314. 15). 

Table, The or The holy (1. That 
on which ‘the food of God’ [Lev. iii. 11, 
Ez, xliv. 7] is presented to Him, whether 
the Table of Shewbread [Ex. xxv. 23 
sqq., Lev. xxiv. 5-9: ‘the altar... the 
table that is before the Lord’ Ez. xli. 
22] or the Altar of Burntoflering [Ez. 
xliv. 16, Mal. i. 7,12}. 2. A feast, a 
meal, Ps. xxiii. §, Ixxviii. 19: so 1 Cor. 
x. 21 rp. Kuplov ‘the Lord’s feast’ at 
which the Lord’s sacrifice is partaken of, 
as opp. to rp. 8a:poviov), 1. The altar, 
called ‘table’ once only in first three 
centt., and that in immediate relation 
with the act of communion (509. 4), but 
commonly from the fourth cent. on. See 
Altar. 2. The feast of the eucharist, 
the eucharist as partaken, 31. 6: 65. 
30: 476. 30: 479. 43: 481.12: 534. 
25. 


Tablitho (Syr. Jac., Nest.). See 
Antiminsion. 

Tab6t (Eth.). The Ark (Heb. ix. 4). 
A coffer of gold and gems preserved in 
the cathedral charch of Acsum, con- 
taining a slab on which are inscribed 
the ten commandments, supposed to be 
the Ark of the Covenant stolen from 
the temple of Jerusalem and carried to 
Ethiopia by Menelek the son of Solo- 
mon and the queen of Sheba. The slab 
is used as the tablith on the altar (see 
Antiminsion). Hence the tablith in 
every church is called /add¢. Possibly 
there has been some confusion, such as 
is common in ethiopic ritual language, 
between the words fablith an ¢a6dt. In 


589 


the rubrics /é60¢ is commonly used 
where the altar as a whole is meant. 

Tachsa (=rafis, Nest.). The book 
containing the liturgies and other sacer- 
dotal offices, Ixxvii. 8. 

Tagharan (Arm., xcvii. 38, 308). 
The Hymnbook, which includes the 
proper hymns of the liturgy. 

Teloitho (Syr. Jac., ‘elevation’). 
The rubric of a prayer said by the 
priest aloud and in an erect posture; 
as opposed to e°hontho (q.v.). Cp- 
Kanina, "Ex@evyors. 

Tersanctus (4b rpodyios tuys 479. 
42, 6 tsuvixios Spvos 313. 24 &c. (cp. 
479- 48], } dyyeAsah Sofodcyia 480. 8, 4 
Tou tpoayiov Bofod. 482. 22, dy:acpds 
q-v.). The Seraphic hymn, being Is. 
vi. 3 (Apoc. iv. 8) with certain modifica- 
tions : (a) ‘heaven and’ is added: cp. 
Clem. R. 1 Cor. 34 § 6: (b) in all rites 
but Pers. ‘ thy’ is substituted for ‘his’: 
(c) in all rites but Egypt., Mt. xxi. 9 is 
added in some form. See Thanks- 
giving. 

Thanksgiving, The (} ebxaporia 
1 Cor. xiv. 16: 474. 3: 526. 25: 529. 
12: } pvoriny ris poopopas edy. 506, 
39: # ebdoyia 1 Cor. x. 16, cp. xiv. 16: 
ebroyhoas, ebxapornoas Mt. xxvi. 26 sq. 
&c.: 508. 51). The great Thanksgiving 
with which the anaphora opens and in 
which the divine nature, creation, pro- 
vidence and redemption (rds doarous 
evepyecias 474. 6: rds lepds Oeoupyias 
488. 18: cp 492. 3 sqq.) are commemo- 
rated, culminating in the recital of the 
Institution. It divides into three parts, 
the Preface, the Sanctus and the /ost- 
sancius, and the distribution of topics 
between the preface and the postsanctus 
is characteristic and more or less a 
criterion of rite. The whole central 
action of the liturgy, whatever its scope 
in detail, was originally included in 
ebxyapioria: hence 4 edxaporia as the 
principal title of the sacrament and 
such phrases as } ebxapornOcioa rpoph 


590 


(Just. M. Ap. i. 66) of the consecrated 
elements. See EtvAcyla. 

Théouth (Copt., lxx. 17). The first 
month, Aug. 29-Sept. 27. 

Three, The (Egypt., 530. 38: al 7’ 
121.1) ‘the three great prayers’ (160. 3) 
for the church, the pope and the con- 
gregations, bidden by the deacon and 
recited by the priest at the end of the 
Prayers. 

Throne. 1. The Altar q.v. 2. The 
bishop’s throne. See Synthronus. 

Tone: see Music. 

. Treasury (Nest., det(h gaza 262. 184, 

beith kitdhsha ‘house of the holy thing’). 
A recess in the N. wall of the sanctuary 
where the vessels are placed until the 
offertory. 

Trisagion (Byz. 6 tpodyos Suvos 
535. 1,6 Tptoay. 527. 7, Td TpOoayjoy 
345. 2: arab. érisdjyun: slav. trisyatoe: 
arm. erechsrbeann or ergsrbeann: Copt. 
arab. ajy#s althalathak). The hymn 
“Ayios 6 @eds werd related to have been 
revealed at Constantinople in the ponti- 
ficate of S. Proclus (531. 9), and first 
occurring among the cries of the fathers 
of Chalcedon (Labbé-Cossart Concélia iv. 
1192 A). Sung either at the beginning 
of the mass of the catechumens (Byz,, 
Syr., Pers.) or before the gospel (Egypt.). 
Addressed to the holy Trinity (481. 23); 
but by Monophysites and Armenians, 
since Peter the Fuller, to the Son, an 
additional clause being added: in Syr. 
Jac. the original ‘ who wast crucified for 
us’ always (77): in Copt. and Abyssin. 
this and other clauses 155, 218: in 
Arm. a proper for the season (423). 
In Byz. on certain festivals a proper 
antiphon is substituted for the Trisagion 
(369). 

Turgdéma (‘ interpretation’: Nest., 
257, 259). A hortatory hymn sung be- 
fore the Apostle and the Gospel. That 
for the Apostle is fixed: for the Gospel 
propers are provided. They are now 
disused. The composition of /argami 


Glossary of Techuscal Terms 


is attributed by ‘Abhdisha (Assemani 
B. O. iii. [1] 66) to Bargauma (fl. 480). 


Uniat : acommunity, which retaining 
with small modifications its own rite, 
customs and canons, has sabmitted to 
the Roman see and accepted the Roman 
dogmatic system. The Uniats are ‘1) 
formerly Orthodox, and of the Byzantine 
rite, the Melkites (rstme catulici) of 
Syria and Egypt (arabic rite) ; the Greek 
‘catholics’ of the Levant and Italy and 
the Albanians of Sicily (greek); the 
Bulgarian and Ruthenian (slavonic} and 
Roumanian (roumanian) ‘ catholics’ of 
the Balkan Peninsula and Austria Han- 
gary: (2) formerly Jacobite, of the 
Syrian rite, the Syrian (syriac, rabrics 
in carshuni, i.e. arabic in syriac script): 
of the Epyptian rite, the Coptic (coptic 
with arabic rubrics) and Abyssinian 
(ethiopic), ‘catholics’ of Asia and 
Africa: (3) formerly Monothelete, of 
the Syrian rite, the Maronites of the 
Lebanon (syriac with carshunic rabrics): 
(4) formerly Nestorian, of the Persian 
rite, the Chaldaeans of Kurdistan and 
Malabar (syriac): (5) formerly Grego- 
rian Armenian, of the Armeno-Byzantine 
rite, the Armenian ‘ catholics’ of Asia 
Minor, Turkey and Austria (armenian). 

Ur6éro (wpapiov, Syr. Jac., 70. 10). A 
Stole. See Vestments 3. 


Vacas (Arm. 414. 25). An Amice. 
See Vestments 9. 

Veil. I. The curtain of the sanctuary 
(waraxéracpa 506. 18 [in Ex. Lev.= 
n2B the veil of the holiest], wapase- 
ragpa 476.8: 523. 43: dppiOvpa 476. 
8: BiyjAa vela 506. 17, cp. 509. 12: 
syr. wila vela 268. 35: copt. sels 
pelasma: arab. hijab (sitdrahk 511. 3): 
eth. manfold'el: arm. waragotr : slav. 
sawesa). 

II, The curtains of the altar, hung 
on rods between the columns o! 
the ciborium. These have generally 


Glossary of Technical Terms 


vanished : but the Syr. Jac. and Arm. 
have a curtain in front drawn during the 
manual acts and the communion. 

III. The silk veils of the oblation 
(Byz. géAuzpa, wéwAoy £47. 22, arab. 
gild, slav. pokrowels: arm. chogh: Syr. 
Jac. shsishepho: Syr. Un. arab. mandil: 
Maron. arab. gif@: Copt. mappa, arab. 
dafafa, eth. macdan, machfad, lebes: 
Nest. shishifa). 1. Byz, Syr., Egypt. 
have three veils: (a) For the paten 
(spiroy wdd., koxoxdA. 360. 5, arab. g. 
alauwal, siav. maliy wosdouch: Syr. 
Jac. hiphiyo d*pinco 73. 2: Syr. Un., 
Maron. arab. g. al/sainiyah: Copt. no 
special name 148. 25 ([lafafa], eth. 
cedana ‘awed 226. 25). The Byz. is 
sometimes a metal dome. (b) For the 
chalice (Sevrepow «ddA. 360. 13, arab. 
g. althani, slav. as a.: ([corporalia 
545-7]: Syr. Jac. 2. d®cdso 73. 2: Syr. 
Un. and Maron. arab. g. alcads: Egypt. 
no special name 148. 25). The Coptic 
chalice is covered with a cubical box 
(tote, thronos nite pipotérion, arab. cursi 
aks ‘stand of the chalice’) with a round 
aperture in the top corresponding to the 
mouth of the chalice which stands within 
flush with the top of the ¢ofe : the aper- 
ture is covered with one of the mats (‘om 
‘plate,’ arab. fabak, hasirak) which 
lie on the altar, and the paten is placed 
on this. The Byz. is sometimes a metal 
cover. (c) For both (rplrov «ad., dhp 
360. 18, vepiAn, dvagpopa, 7d dewrarov 
wéwrov 348. 25 5, rd péya elAcppdvory 
548. 32, arab. g. alfaukani ‘top veil’ 
(Melk. safar alf. ‘top shield’), slav. 
bolshoy wordouch: Syr. Jac. annaphiira 
74. 15, ‘aimo ‘cloud’ 70. 38: Syr. 
Un. and Maron. arab. ndfiir: Copt. 
prosfarin, arab. ibrisfarin 148. 26, 
eth. macdan 204.27). 2. Arm. seems 
to have two, one of the chalice tsatskoths 
skuk, the other of both paten and 
chalice, chdgh. 3. Nest. has one cover- 
ing for both, shuship~a 282. 17 4. 

IV. Nest., the humeral veil (#“sad- 


59! 


lana 298.5 5) worn by the deacon who 
hoids the paten at the commanion of 


the people. 
Verse. See Antiphon. 
Versicle. See Erfyos. 


Vestments (% lepariat) or0AF 348. 2: 
399. 7 [1 Esd. iv. 54]: arab. Orth., Melk., 
Syr. Un., Audlat alcahniityah, Maron. 
thiyab altakiis : Copt. tistolé nieratikon, 
hbds ethouab nile nioucb, arab. badlat 
almukaddasah alcahniityah’, The prin- 
cipal vestments, for the most part com- 
mon to all rites are the following : 

1. The Alb (xireviowos 476. 14, 
xitamoy 506. 327: Byz. croxdpoy, ors- 
xaptoy, arab. sslikhdrak, slav. stichar, 
arm. schaptk: Syr. Jac. cuthino, Syr. 
Un. arab. kamis, Maron. citiinah: Copr. 
stoicharion, stychart, potérion [ = wobn- 
pns], skentd, marppa, mappa, arab. 
tuiniyah, eth. kamis: Nest. citdhra, 
Chald. c#thina). ‘The principal under- 
vestment, worn by all orders; a sleeved 
tunic reaching to the feet, properly of 
white linen, now sometimes of other 
material, and for deacons generally 
coloured (except Copt.). 

2. The Cuffs (Byz., dwtpavima, édw- 
panna, arab. cumm pl. acmim, »lav. 
naroukawnel(sa, arm. basfan: Syr. Jac. 
sendo, -dé: Syr. Un. arab. 1. swnmir, r. 
sand: Melk. and Maron. arab, camm 
pl. cummin: Copt. hamasion, arab, 
cumm pl. cummin, eth. acmim, edjge : 
Chald. senda). Embroidered cufls, or 
in some cases armlets reaching the 
elbow, confining the sleeves of the alb, 
wom by bishojw and presbyter, and in 
Byz, also by deacous ‘other test), In 
Copt. and Abyssin, much in disuse ; 
unknown to Nest. (At 1g7. 42 there is 
sume conlunion in the text, the acanim 
being spoken of as if the sams). 

3. The Stole. a. Sacerdotal (Byz. 
dscrpaynAcov, arab. bifrashil (Melk. b/- 
(riishil), wlav. epitrachil, arm. ourar : 
Syr. Jac. aroro, Syr. Un. arab, b8¢sd- 
shil(t), Maron. di(rashil: Copt. drarion, 


592 


schordton, arab. bitrashil, eth. mitahet : 
Pers. urdra). A broad strip of silk, 
with an aperture at one end for the 
neck : worn by bishops and presbyters, 
hanging in front like a scapulary. The 
Nest. priest's stole is like the western 
and worn in the same way, crossed by 
presbyters, hanging by bishops. b. 
Diaconal (46677 476.16: 506. 28: Byz. 
dpapoy, arab. sunndr, slav. orar: in 
other rites, as a.). A narrow strip of 
embroidered silk, worm either pendant 
back and front from the left shoulder 
(Russian, Nest.), or passed under the 
right arm with the ends thrown over 
the left shoulder and so hanging back 
and front (Greek, Syr. Jac., Copt, 
Abyssin.), or by Coptic subdeacons 
passed across the breast, under the arms, 
crossed on the back, drawn over the 
shoulders and the ends passed through 
the band in front (like Byz. deacon at 
the communion 393. 8, except that here 
it is crossed again in front). 

4. The Girdle (Byz. (avn, (avdprov, 
arab. sunndr, slav. foyas: arm. gott: 
Syr. Jac. sénoro: Syr. Un., Maron. 
and Melk. arab. susndr: Copt. soun- 
arion, ounarton, arab. mintakah, zin- 
mar, eth. sendr: Pers. zuéndra). A 
waistband worn by bishops and pres- 
byters, commonly with clasps, confining 
the alb and (except Abyssin.) the stole. 

5. The Chasuble (Byz. peAdvns, pedd- 
yioy, -wmov, pawdAioy, -wALoy, arab. 
sfliunyah, slav. felon, arm. schourdcharr, 
Melk. arab. falényiin: Syr. Jac. phaino, 
Syr. Un. arab. dadlak, Maron. arab. 
rida’: Copt. felonion, kouklion, am- 
forton, arab. burnus, eth. kabd lanka: 
Nest. ma‘apra, Chald. phatna). The 
supervestment of priests : in form a semi- 
circle of material put on like a western 
cope and sewn up the front, thus en- 
veloping the person and requiring to be 
drawn up over the arms to allow of 
action. The Greek chasuble is still in 
this form, slightly shortened in front, 


Glossary of Technecal Terms 


and provided with buttons &c. by means 
of which the front can be folded and 
held up so as to leave the arms fre 
(hence xaAdgar 7d @. 379. 41 ‘to undo 
the buttons and let the front fall’. In 
Russia the front is generally cut oat, 
leaving a fall of about nine inches froa 
the neck. In all other oriental rites the 
chasuble has been opened down the front 
and is only fastened on the breast, be 
coming in effect a western cupe. In 
place of the chasuble Greek moetro- 
politans and all Russian bishops wear 
the Sakkos (odasxos, slav. sakkos), a loose- 
sleeved tunic, identical in form with the 
western dalmatic. 

6. The Pallium (Byz. d&pogd prop, slav, 
omofor, arm. emiphoron : Syr. Jac. hem- 
nicho(‘necklace’ Gen. xli. 42 &&c.], arab. 
bstrashin: Syr. Un. arab. dstrashil: 
Copt. dmoforion, pallin, arab. dalin, 
bstrashil: Nest. marta). A long scarf 
originally of lamb’s wool (507. 1), 
marked with crosses, worn by bishops 
over the chasuble, passing round the 
shoulders, tied loosely on the left 
shoulder, and its ends falling nearly 
to the ground back and front. Byz 
and Copt. is now of embroidered white 
silk: the Syr. Jac. of the same colour 
as the chasuble and shaped like s 
double epitrachelion or a scapulary: 
among the Nestorians it is disused. 

The following are less prevalent and 
of smaller importance : 

7. The Genual (Byz., €mcyorariov, 
bwoyovariov, arab. hajr, slav. palifza, 
arm. koncherr). A lorenge-shaped em- 
broidery hung from the girdle : worn by 
Byz. dignitaries (355. 36). In origin it 
seems to be either a napkin or a pouch, 
and in Russia the presbyteral form 
(nabedrenntk) still hangs like a pouch. 

8. The Crown (Byz. péirpa, slav. 
mitra, arm. saghavart: Syr. Un. arab. 
taj: Copt. métra, klam, tschrépi: arab. 
tdj). Acrown of silver, in form like 
a high royal crown, the hoops filled in 


Glossary of Technical Terms 


with velvet decorated with jewelled 
medallions, the whole surmounted by a 
cross: that of the Coptic patriarch and 
some of those of the Abyssin. are more 
like helmets. Used by Orthodox, Syr. 
Un. and Coptic bishops: by Arm. and 
Abyssin. presbyters, and sometimes by 
Armen. deacons. Armen. bishops use 
western mitres: Syr. Jac. and Syr. Un. 
bishops use a hood (syr. magnaphtho, 
carsh. magnaphah: perhaps the Maron. 
mancaphah is a hood, -Lut it seems 
to be the amice), as also Cuptic dig- 
nitaries (whence kowkdion of the chasuble 
from its hood: and durnus is 2 hooded 
cloak), and Nest. bishops (dirsi#a). 

9g. The Amice (Arm. vacas, Syr. Un. 
carsh. hamlich, Maron. mancaphah?). 
An oblong linen arranged about the 
neck and tied under the arms with 
strings. Derived from the Roman use 
bat worn over, not under, the alb by 
Armen., Syr. Un. and Maronite priests. 
The Armen. vacas has a large apparel 
of repoussée metal forming a collar. 
The Copts use a vestment (copt. pa/s1, 
ballin [pallinm], logion [Aoyeiov TZN 
‘breastplate’ Ex. xxviii. 23 &c.], ephout 
(? “AES * ephod’ Ex. xxviii. 4 &c.}, arab. 
ballin, shamlah, tatlasin) which is in 
effect an amice, a long linen cloth 
arranged round the head like a hood, 


593 


and hanging back and front over the 
right shoulder: used by presbyters, 


Wafer. See Bread. 

Water. 1. Mixed with the wine in 
the chalice at the prothesis. See Mix- 
ture. 2. Byz., Hot (Ocppow 341. 21, 
To (éov 394. 12: arab. 2d@wun), infused 
into the chalice after the Commixture 
(not Armen.). See Zéov. 3. Abyss., ad- 
ministered to and drunk by communi- 
cants after communion to cleanse their 
mouths, 242. 1. 4. Copt., sprinkled on 
the altar (and on the people) at the end 
of the liturgy, 188. 15. 

Watus (= Baros, Copt. arab., ciii). 
See Music. 

Wipe the face (Copt., arab. mussah 
wayh, 188.18). A symbol of the appli- 
cation of the blessing piven or praycd for. 
Probably borrowed from the practice 
of the Moslems who pass their hands 
down their faces after prayer. Cp. Syr. 
Jac. form of the Peace: see Peace 1. 

Worship, To \Nest., s‘gedk). To 
genuflect. Cf. Merdvoa, Mpooxuveiy. 


Zendo (Syr. Jac., Syr. Un., Chald.). 
The Cuff. Sec Vestments 3. 

Ziamara (‘song, Nest., 258). The 
Alfeluia and its verses. See Alleluia. 

Zan6ro ((avdpiov, Syr. Jac., Pers.). 
The Girdle. See Vestments 4. 


594 


Glossary of Technical Terms 


B. Grex 


“Ayua, rd (arab. alkudsdn: coyt. 
neethouab: arm. srboutheanch 413. 22. 
LXXe owen , consecrated things, sa- 
crifices &c., Lev. xxii. 2). 1. The gifts 
as offered in the offertory or prothesis, 
123. 294: 379.32. 32. The consecrated 
gifts, 398. 31. 

“Ayvdleuw (syr. Laddesh : arab. kaddas : 
eth. kaddasa: copt. toubo, eragiazin : 
rendered above by ‘sanctify,’ ‘hallow.’ 
LXX =p, RADA a. consecrate, Ex. 
xxviii. 41, Lev. xxvii. 14; b. regard as 
holy, Dt. xxxii. 51, Is. viii. 13). 1. To 
consecrate the gifts: of our Lord at the 
institution, 51. 29; of the divine action 
in the liturgy, 54.6. 2. Toacknowledge 
or proclaim the divine holiness, 132. 4. 

“Ayitdopara, ré (arab. fudsat, LXX 
= Dap consecrated things, Ez. xx. 40). 
The consecrated gifts, 65. 32a: 338. 20. 
Cp. “Aysa. 

“Aysaopds (syr. hitdddsha, arab. kud- 
ads, takfis, eth. keddisé, qq. v., copt. 
agtasmos). 1. Consecration, 536. 18. 
2. The proclamation of the divine holli- 
ness, 132. 5. Cp. “Ayrdfeev. 

"Ajp. See Veil IIT. 1c. 

"Anodov@la (506. 37: arab. khidmah, 
copt. akolouthia, syr. tiichso). An office 
or service. 

"Axpoori(xtov (29. 30). The refrain 
of a responsory psalm. See Antiphon. 

"Axpowpevog. See Hearers. 

“ApBev. See Ambo. 

*"Apvnros: uninitiated, unbaptized. 

*"Apdlévpa. See Veil I. 

“AvaBabpol: the goal raw dvaBalpav 


or Gradual Psalms, cxix (cxx)-cxxziii 
(cxxxiv): sung in three groups as at 
once the psalms of vespers and the anti- 
phons of the enarxis of the Presanctified, 
345. 184. 

*"Avdyveopa. See Lections. 

*"Avayvworixéy. The Old Testament 
Lectionary, of the divine office and the 
Presanctified, Ixxxii. 33, Ixxxvii. 

"AvaSerxvivas. 1. ‘Exhibit,’ ‘display,’ 
perhaps with the further meaning of 
‘dedicate,’ of our Lord at the institution, 
529.17: 51. 28, and syr. hawi 493. 25: 
87. 3. 2. ‘Declare’; so ‘make,’ 16. 
19: 26. 15: 347.12, particularly of the 
effect of consecration 3239. 32: hence 
} dvddefis rou dprov ris evyaporias the 
consecration, 533. 10. 

"Avadépery (sc. émd 1d Ovccacripor 
Jas. ii. 21. In Ex. Lev. Num. generally. 
like émcri@nw, =VOPN ‘burn’; else- 
where generally ="99i1 ‘life up’: in 
both cases, of the action of the ministers 
in the bumtoffering: cp. Heb. vii. 37. 
Rarely of the people as bringing the 
burntoffering, = ®°20) Lev. xvii. 5: 2 Chr. 
xxix. 21, 31, 32, or 3” )i7 Lev. iii. 14: 
see Mpoodyev, Npooddépeay. In Hebd. 
xiii. 15, t Pet. ii. § of the church as the 
ay.ov iepdrevya. In the other languages, 
properly, syr. assek ‘lift’ Ex. xxiv. 5, Ps. 
li. 19, I Pet. ii. 5: eth. a'eraga ‘bring 
up’ Ps. li. 19, 1 Pet. ii. 5: copt. iad 
epshoi or ehret ‘bring up’ Ex. xxiv. 5, 
xxx. g). In respect of the eucharist 
(1) of the deacons putting the oblation 
on the altar 525. 27: (2) of the cele- 


Glossary of Technical Terms 


brant ministering the anaphora, 29. 7 sq. 
Never of the people. In the other 
languages the proper words are not 
used distinctively: syr. assck 268. 2: eth. 
a‘eraga 197. 1: 204. 21: 217. 32: but 
copt. #2 ehrzi exactly in the anaphora 
of S. Greg. 

*"Avadopa (= aby burntoffering, LXX 
Ps. 1.19: Sym. Gen. viii. 20, 2 R. vi. 17, 
4 R. xvi. 15?, Job xiii. 8, Ps. xix. 4: 
generally dAcxavrapa, -wois, xapwopa, 


-wois, dAokdpropa, -wors). See Ana- 
phora. 
"AvOoASytov. The book containing 


selections of propers from the Afenaca 
&c. 

“AvOpat. See Coal. 

*Avri8epov. See Hulogia. 

"Awddvors (arab. fall, slav. ofpoust, 
Melk. arab. £hatm ‘seal,’ cp. Seal 2). a. 
Dismissal,the breaking up of anassembly, 
505. 34: sodwoAvedOa ‘to break up,'9. 21: 
27.14. Cp. Mass. b. The conclusion of 
an office and the formula with which it 
is concluded, 398. 28: 399. 28: evx7 
dwokurum 67. 23: cp. absolutio. So 
dwodutixov (Melk. arab. absliticyin), 
the troparion sung at the end of ves- 
pers and lauds. The conclusion and the 
concluding formula of a movement in 
the liturgy, 361. 11. So the dwoAuti«oy 
is sung after the Little Entrance 368. 
34, and after the Communion 396. 20. 

*"Awodvriastov. See "AwéddAvorg. 

*Awoowoyylfeyv. See Sponge. 

*AwéaroXos. See Apostle. 

*"Awodalvev, ‘declare,’ ‘ appoint’; so 
‘make’ 8. 27 (very common in Cyr. 
Al.): so of the effect of consecration, 
21.7. Cp. "Ava8ecavivan. 

"Apxtepets. See ‘lepevs. 

"AowdleaGar, ‘Aowaopds. See Kiss, 
Peace. 

"Aorihp, doreploxos (360. 1: 547. 
15: 548. 30: §50. 36: arab. najm: 
Slav. swecdnitza:. Copt. arab. kudbbah 
‘dome’: Byz., Syr. Un., Copt.). Two 
metal bars, the Greek bent twice at 


595 


right angles, the Coptic half hoops, 
crossed and rivetted at the centre; 
set on the paten to prevent the dis- 
arrangement of the bread by the veil. 

Adrépedos (369. 7: 80 ldidpuedos) : 
having a tune proper to itself. 


Bamwrifspevos. See Competent. 

Bipa. Sce Ambo, Bema, Sanc- 
tuary. 

Bypdévpa. See Doors 3. 

Tvepicare. See Emtyiveoxacy. 

Acuxvivar. 1. ‘Point,’ by way of 
marking the application of the spoken 
formula: a. of the deacon, 386. 1: 387. 
1; b. of the priest, Copt. arab. ashdr 
177. 29: so eth. emdré ‘ pointing,’ 204. 
16 &c. 2. ‘ Display,’ 368. 22. 

Atatpety (489. 28: 526. 49. LXX 
Gen. xv. 10 WS, Lev. i.17, v. 8 137, 
Lev. i. 12 FAI, of dismembering sacri- 
fices). To break or divide the host. 
See Manual Acts 2. 

Ataxovetv (4. 3), of the deacon, to 
recite the formulae appropriated to him. 
Cp. Kypvowev. 

Avaxovind. See Diakonika. 

Avaxovixdéy. See Sacristy. 

AvoxoxdAvppa. See Veil III. 1 (a). 

Aloxos, Si:ondptov. See Paten. 

Aoxetov. See Communion. 

Avvapis (370. 72): the deacon’s call 
to the choir to raise its voice. 

Aépov (in LXX, frequently =N3D ; 
in Lev. and Num.=/3 WP, except Lev. 
xxi. 6, 8, 17, 21, 23, xxli. 25, Num. 
xxviii. 24 where = DM) of ‘the bread 
of God.’ Thus it is the most inclusive 
word for sacrifice. In N.T., except 
Eph. ii. 8, Apoc. xi. 10, always of a 
gift to God, and this, except in Lk, xxi. 
1, 4, in the sense of a sacrifice, Mt. 
ii. 11, V. 238q., XV. 5, xxiii. 18 sq., Mk, 
vii. 11, Heb. v. 1, viii. 4, ix. 9, xi. 4). 
See Gift. 


Qq2 


a 


596 


Awpodopla (508. 16 5q.), Swpodo- 
peiv (33. 4). See Offertory. 


Elxeav. See Icon. 

EtAnrév (316.10: slav. stton, ltton). 
The corporal or napkin on which the 
oblation is placed. In origin, a con- 
venient reduplication of the linen cloth 
of the altar (owddy 508. 4): now 
generally of silk. The name is derived 
apparently from Mk. xv. 46. Cp. An- 
timinsion. 

EtAippdvov, Td péya (548. 32: for 
elAnuévoy). See Veil III. 1c. 

Elpnvuxd (arab. saldmyah). Thedea- 
con’s ektene, so called from the phrase 
dy elpnyy rov Kuplou denOapev. 

Elppos (slav. trmos). A troparion 
which ‘draws,’ or sets the structural 
type of, a series of troparia: e.g. ‘the 
hirmos of the gth ode,’ 388. 7, is the 
troparion which is the model of those 
which make up the 9th ode of the canon 
of the dpOpos or lauds for the day. 
The Elppoddytoy is a collection of such 
troparia. 

Etoo8ixdy (368. 29: slav. wehkodnoe). 
The hymn after the Little Entrance: be- 
ing a verse (on feasts of our Lord proper, 
on other days Aevre xpocxurnowperv Kai 
mpoonécuper Xpor@) followed by a re- 
frain (on feasts of our Lord and of 
B. V. M. that of the and antiphon of 
the enarxis, on other days that of 
the 3rd ferial antiphon, Sa@cov Hyas 
vid Geou d éy dylos Oavpacros YdAdAovrds 
go GAAnAovia). 

Etco8os. See Entrance. 

*Exrelvare, ‘stretch forth’ the hands, 
132. 27: 133.10; where it is apparently 
addressed to the concelebrating pres- 
byters, bidding them to mark their co- 
operation with the principal celebrant 
cither by spreading their hands in prayer 
(cp. Is. i. 15) or by extending them 
towards the oblation. 

"Exrevy (cp. ) exrevis ixecia 373. 4: 
slav. ektentya, arab. actani, Melk. acta- 


Glossary of Technical Terms 


nin: Copt. deésts, arab. (¢#lbdf): an 
‘extended’ or prolonged prayer, a 
litany of several suffrages; with perhaps 
also a suggestion of ‘fervour’ (Joel i. 
14, Jonah iii. 8, Judith iv. 10, Ac xii. 5: 
cp. txrevia 478. 21, Judith iv. 7). Called 
also Elpyyvxd, XYvvasrh qq. v. The 
Little ektene or synapte (4 pucpa, 
malaya, alsagir), the short form, 364. 
31, is distinguished from the Great 
() peyadAn, bolshaya, alcabir\, 362. 30. 
Eby?) 7. der. leco. 373. 4, the prayer 
said by the priest while the deacon 
recites the ektene. 

‘Enh, sc. der) 98h (369. 7: cp. 
388. 7), the sixth ode of the proper 
canon of nine odes, the great hymn in 
lauds. Cp. Elppos. 

"Exoavyois, -&s, -e¢ (arab. yx‘allin, 
Melk. ‘dan: slav. woszglashenie: arm. 
°§ dsain: Syr. Jac. “loithe, Syr. Un. 
arab, ¢‘dan, Maron. ba tlan, mu‘allanan: 
Copt. dsk ebol, arab. yasrukh, eth. 
ba'abiye hal: Nest. kanina, Chald. 
&kala), The rubric of prayers &c. said 
aloud by the celebrant as opposed to 
those said pvoric@s, in a low inaudible 
voice. See 486. 2: 533. 19. 

“EvapEus. See Enarxis. 

"Evepyoupevos. Sce Energumen. 

“Eveows. See (1) Mixture. (2) 
Manual Acts 4. 

*"Ewevyerat. The rubric of the more 
solemn prayers, esp. in the Byz. books, 
either as an intensive form or in the 
sense of ‘ goes on to pray” or ‘ prays 
on.’ Detached and incidental prayers 
are otherwise rubricated, e. g. Aédyer 
evxhy, ebxerat, or with the simple title 
€vX7. 

"Emtywweoxew (Syr.), ‘take know- 
ledge of,’ ‘recognize’ a person as one 
of the faithful (1 Cor. xvi. 18, 2 Cor. 
xiii. 5: Iren. Haer. iii. 3 § 4) and there- 
fore as admissible to. the mass of the 
faithful. So éwiyworre dAAHAOs ‘see 
that there is no disqualified person 


Glossary of Technical Terms 


present,’ 41. 7: 473. 22: 496. 29 where 
also yropicare. 
*EwixAnows. See Invocation. 
"Ewipav(xia. See Vestmente 2. 
"Ewvixvog Suvos. See Tersanctus. 
"Emtovvdrrey, to attach a formula 
to what proceeds, ‘add,’ 46. 264: 52. 
" 29: 520.4: 549. 26, 30. 
"EwtrpaxyAtov. See Vestments 3. 
“‘Eowepivdg (arab. gurid, slav. wetsh- 
ernya). Vespers. 


Evayyditov. See (1) Gospel, (3) 
Lections. 
EtvayyeAtordpiov. In the arrange- 


ment of the sunday Gospels, the lections 
from S. Matthew begin on the sunday 
after Pentecost and are read till the and 
sunday before the Exaltation of the 
Cross: those from S. Luke begin on 
the 2nd sunday after the Exaltation and 
continue till the sunday of the Prodigal, 
i.e. the 3rd before Lent. The details 
of the arrangement therefore depend 
upon the date of Easter, and the Eva7- 
yeAsordpiov consists of a series of 35 
waydvia or tables determining the ar- 
rangement for every possible date of 
Easter. In later editions the correspond- 
ing Apostles are added. The book 
also gives the cayémoy Tov dyiov sacyxa 
or paschal table and some further matter. 
It is now appended to the ElayyéXuov. 
See Ixxxii. 34, lxxxvii. 

EtXAoyetv. 1. To bless persons, with 
prayer &c., 5. 13. 2. To bless God 
with a doxology, 353-9: 355. 23. 3- 
To bless things by blessing God over 
them, 355. 3: hence, to consecrate the 
oblation. 4. To bless things by signing 
them with the cross; so, to make the 
sign of the cross on a thing, 359. 1: 357. 
24: 387. 4, 10. 

EtAsynoov Slewora ‘aral. bdric 
yasayid: arm. Orhhnea der: Nest. barich 
mar): ‘Sir, give a blessing,’ addremed 
by the deacon to the celebrant, often 
only as a signal for a prayes or blensisizy, 
Cp. sube domne benediere. 


The Nea- | 


597 


torians now regard it as addressed to 
God, and it is used by the priest: 
accordingly the syriac is rendered above 
‘ Bless, o my Lord.’ 

EtAoynrov woreiv, to say the doxo- 
logy EvAoynros 6 Geds huay wrA., 353.10. 

Evdoyla (1912 a. Blessing, the in- 
vocation of good on a person, Gen. xxvii. 
35 &c. b. A blessing with which God 
is blessed for and over a thing, a ‘grace’: 
M12 DD +o worhpoy ris eddoyias 
1 Cor. x. 16 ‘the cup over which the 
blessing is said.’ c. A gift, as the 
expression of blessing and goodwill, 
Gen. xxxiii. 11, 1 R. xxv. 27, xxx. 26, 
2 Cor. ix. 5). 1. The blessing of the 
people by the priest, 5. 14: 398. 18. 
See Blessing. 2. The blessing or con- 
secration of the eucharist. See Thanks- 
giving. So the consecrated gifts them- 
selves, 508. 13: 509. 39, both as blessed 
and as conveying blessing, 505. 15 
(especially Egypt.: in Cyr. Al. passim). 
3. The bread offered at the offertory, 
probably as being a gift of the people, 
485. 29: 540. 30: AP. const. viii. 31. 
4. The Eulogia, both as a ‘ gift’ and as 
itself blessed. See Bulogia. 5. A gift 
sent by one person or community to 
another as an expression of communion, 
521. 2. 

Etyaptoriprov (129. 20: copt. shep- 
hkmot 170. 37: eth. acu@lél 303. 31). A 
thankofferiny. 

Etyaptoria. Sec Thanksgiving. 

Eby (Isyz., arab. translit. afshin). 
The ordinary rubrical title of a prayer 
of the celebrant. 


Evyoldysov. Sce Buchologion. 


Ziov ‘aral,. sdwun). (1; The hot 
water (slav. teplo(a): sec Water 3. (2) 
‘The vessel in which the hot water is 
brought bythe deacon, a metal bowl, 4 of 
§ in, across, With a handle (slav. Lowsh). 


‘Hyetpevos, cabnyotpeves ‘slay. igou- 


Qqg 3 


598 


men: Copt. hygoumenos, arab. igiimd- 

nus, kummus). An abbat: Copt. also 

a secular archpriest, the chief presbyter 

of a cathedral or a parochial church. 
Hovyxia (copt.). The rubric of an 

inaudible prayer. See Muorexes. 
*Hxos. See Music. 


Ocodoyla (465. 22: 50. 27 where 
ABCD read Oeodoyiars for Seforcyiais : 
131. 39, inserted from Jas.: 86. 8: so 
Arm. version : 163. 6 where ‘ that cele- 
brates thy godhead ’ = ¢heologikon). The 
adoration of God in the tersanctus. 

Ova (357. 14). To stab the bread 
with the spear. 

Ouprariprov. See Conser. 

Ovola (LXX generally M3} or NID: 
in N.T. the usual word for sacrifice 
[but cp. da@por], gen. rendered by syr. 
debhho, copt. shoushdoushé, eth. mash- 
waet, arab. dhabihah, dahiyah, arm. 
patarag,zohh), The eucharisticsacrifice: 
(1) of the act generally, 46. 355: 466. 
4: 507.32: (2) of the oblation whether 
unconsecrated or consecrated, 21.6: 47. 
34: 474. 22: 480. 29 (in both these 
uses often with the epithets pvorien, 
wvevpaTinh, poBepa, ppixTh, avaipaxros): 
(3) of the oblations of the people, 129. 
20: 508. 9. In the translated texts 
above, ‘ sacrifice’ generally, ‘ oblation’ 
and ‘ offering’ sometimes, represent syr. 
aebhho, copt. thysta and sometimes shou- 
shoousht, eth. mashwa'et, arm. fatarag. 

Ovoracrijproy (first in LXX, = 1370, 
gen. of the altars of burntoffering and 
of incense, as distinguished from Boyds 
used of heathen and unauthorized altars 
{of the altar of Jehovah only Ecclus. 
1, 12, 14, 2 Mac. ii. 19, xiii. 8]. In 
Apoc. xi. 1, xiv. 18 of the altar space or 
sanctuary). 1. The Sanctuary q. v. 
2. The Altar q.v. 


‘lepdpxns. Sce ‘lepevs. 
‘leparetov. See Sanctuary. 


Glossary of Technical Terms 


“leparixol (1) the sacred orders, 
bishops, presbyters and deacons, as 
distinguished from the minor orders 
(Anpiwol), 519. 27. (2) The whole 
clergy, including the minor orders, 174. 
9, 336. 25. 

‘lepevs. (1) Until the end of the 
fourth cent. and frequently later, a 
Bishop as the head and monthpiece of 
the concelebrating sacerdotal college, 
which includes the presbyters, 464. 
30 sq. (cp. 14. 3). (2) At the end of 
the fourth cent. and increasingly after- 
wards, a Presbyter as a member of the 
sacerdotal college and as frequently 
celebrating apart from the bishop, 13. 
22. By contrast the bishop is called 
dpxiepeds, 12. 9, or lepdpyns, 487. 15. 
The Ap. Const. mark the transition 
between these two usages, both being 
found there 13. 22, 33: 14. 2, 8: 30. 14, 
24, 28, and dpyepevs being there first 
applied to the bishop (earlier instances 
are figurative, comparing the Christian 
and the Jewish hierarchies). Probably 
the change of usage would be in part 
occasioned by the change of circum- 
stances, the extension of the church 
making the concelebration of the whole 
college increasingly impossible. 

‘lepo8taxovixdy. The deacon’s manual 
containing the diakontka : see Ixxxii. Cp. 
Liber Ministerii, Shamashttha. 


Ka0éSpa (arab. cdthadra, slav. pres- 
fol). See Synthronus. 
KadodAik) ovvawry:‘a general litany,’ 
a supplication for the whole church, 44. 
17. Cp. Kathaliki, Zyvawr}. 
Ka€oAundév. See Catholicon. 
Kddvppa. See Veil III. 
Karavuctixés : ‘ penitential.’ 
Karawdracpa. See Veil I. 
Karnxovpevos. See Catechumen. 
Kedevere, xfXevoov (138. 29 5, 370. 
22: arab. cdlafstin: slav. fowels. ‘If 
you please’ or ‘ At your service,’ with 


Glossary of Technical Terms 


which one minister signifies to another 
that he is ready for the next movement. 

Knpvooev (whence syr. “ras, and 
from this arm. charosem). 1. Used 
technically of the deacon, to ‘ proclaim’ 
or ‘recite aloud’ the suffrages of the 
litanies, and the directions (cp. xeAevew 
478. 36: mpoordocey 507. 29) to the 
congregation : 3.12: 7. 27: 524. 50: 
‘proclaim ’ 412.186: 424.19: 428. 2: 
442. 34. In the same technical sense 
mpoopoveiy 485. 42. Hence xppvypa 
524. 52, spoopdvnors 520. 20, Syr. cért- 
suétha 262. 3: 271. 15: copt. pros/o- 
nésis, of a deacon’s proclamation or 
recitation: and «fpuf of the deacon 
478. 2. Similarly praedicare (Conc. 
Tolet. iv. c. 40), whence prob. syr. 5°r2- 
aiki (=praedicatio), another title for 
the kathulski q.v. (Assem. Cod. hi?. v. 
p. 151). 3. To preach, 507. 31: arm. 
charos = sermon. 

Kidows. See Manual Acts 2. 

Kowevety. (1) To hold communion 
with a person, xlvii. 14. (2) To com- 
municate, to participate in the holy 
sacrament. 

Kowevindy (slav. pritshasten): the 
proper hymn sung during the com- 
munion, consisting of a verse followed 
by alleluia. There is a standing series 
of seven, one for each day of the week, 
and propers are provided for festivals. 

Kovrdxiov. 1. A liturgical roll, so 
called from the roller («év7os) on which 
it is wound: see xc. 32. 2. (Arab. 
kindak, syt. kiinddko, slav. kondak), the 
title of a class of short hymns. For 
the origin of the name see Neale /nfrod. 


p. 843. 


Aatoupyla, Aerovpyety. (In LXX 
Aacroupyeiv gen. = NW, a few times Tay, 
once ji1D, used of the levitical ministra- 
tion: Ae:roupyia = nay , of the same: so 
Heb.x. 11; Lk.i.23; Heb.ix.ar. Of our 
Lord's sacerdotal ministry, Heb. viii. 6: 


599 


of christian ministry, Acts xiii. 3. Else- 
where, Rom. xv. 27, 2 Cor. ix. 12, Phil. 
ii. 30, of service to men, but no doubt 
with the suggestion that such work is 
for christians sacerdotal : cp. Ja. i. 27: 
in Phil. ii. 17 the figure is from the 
ministry of sacrifice). 1. Of divine 
service generally: 519. 39. 2. Esp. 
of the service of the altar: 317. 15: 
320.12. See Liturgy. 

Aarovpyuxéy (Ixxxv. 18, arab. citdé 
liturjiyat \xxxviii. 5, slav. sloujebnth) : 
the book containing the text.of the three 
liturgies, sometimes with the éorepivds 
and the dp@pos. 

Aavrovpyds (LXX =, 7 times 
of any ‘minister’: Neh. x. 39, Is. 
lxi. 6, Ecclus. vii. 30 of the levitical 
ministry: Ps. cii. 21, ciii. 4 [= Heb. 
i. 7] of the angels, Heb. viii. 2 of our 
Lord: elsewhere Rom. xv. 16 of a 
minister in a sacrificial figure; xiii. 6 
of civil ministry regarded as of God: 
Phil. ii. 25 general, but perhaps with 
suggestion of sacred ministry). A minis- 
ter: (1) the ministers of the altar gener- 
ally, 316. 15: (2) the priest, 505. 27: 
(3) the deacon, 526. 33 probably: 487. 
23: so} Accroupyixy rafis the body of 
the deacons, 532. 11: (4) the deacons 
and subdeacons regarded as one class, 
490. 6: sof Aer. Saxdcpnors 488. 2. 

Acts (copt.). 1. A lection. See 
Lections. 2. A rubric marking the 
division of a psalm-verse; or perhaps in- 
dicating the‘ verse’ as distinguished from 
the ‘refrain,’ in which case on p. 156 
Aefts should begin 1.14. See Antiphon. 

Adyxn, 4 dyla (1 ieparix? A. 540. 9: 
arab. alharbak almukaddasah: slav. 
swyatoe kopie: cp. lancea 541. 25, lan- 
ceola 544. 31: Aoyyevery 548. 1): the 
holy spear, a lancet with a cross ter- 
minating the handle, used for excising 
the lamb and the particles from the loaf 
in the prothesis. 


Avyvundv, 76: the Lucernarium or 


600 


office at the lighting of the lamps: 345. 
11: 346. 20 where the name is applied 
to the whole towepwds. Now it is used 
apparently only for the first part of the 
office, i.e. for the introduction, and the 
wpoopiaxds Yadpés with the seven edyxai 
Tov Avxvixov said meanwhile. 


Maxaptopol (arab. macdrismi: slav. 
blajeni): the Beatitudes (Mt. v. 3-124) 
sung. with a gloria and intercalated 
proper troparia, on sundays as the third 
antiphon of the enarxis, 367. 26. 

MeyaAvvdptoy : the hymn sung after 
the commemoration ofthe B.V.M. in the 
Intercession : on festivals the elpyxos of 
the oth ode of the day, 388. 7 (slav. pre- 
ceded by a proper troparion sadostoyntk): 
otherwise the “Afidy tory ws dAndas 
(slav. dostoyno): S. Bas. has a fixed 
form, 'Exi cot xaipe, 406. 27. 

MeXlLev, peAtopds (LXX pedifar= 
FAI, to dismember the victim, Lev. i. 6, 
3 R. xviii. 23, 33). See Manual Acts 2. 

Mep{fav, of the Fraction, 523. 18. 

Mepls (cp. Col. i. 12). ‘A share’: 
hence (1) a particle of the host given to 
communicants: (2) any particle of the 
holy bread. See Particle. 

Méom etx} (338. 2): apparently ‘a 
prayer meanwhile,’ of the deacon’s litany 
accompanying a prayer of the celebrant. 

MeraBdAAay: ‘change,’ of the effect 
of consecration, 330. 9 6. 


MeradapBdveyv, perdrAnyis. See 
Communion. 
Merdvora (1) Penance. See Peni- 


tents. (2) A reverence or obeisance 
(arab. mafdniyah: slav. metante: syr. 
Nest. mattniya 271. 19). a. peyadAn 
per., a prostration. b. puxpd per, a 
profound inclination. 

Merawoucty : ‘change the make’ of 
a thing, ‘remodel,’ of the effect of con- 
secration, 486. 23. 

MerappvOp(few : ‘change the form’ 
of a thing, ‘make in a different form,’ 
of the effect of consecration, 479. 52. 


Glossary of Technical Terms 


Meracrotyeroty : ‘change the cle 
mentary nature’ of a thing, of the effec: 
of consecration, 526. 20. 

Mnvatiov, -a (arab. mindwun, slav. 
mincya): the books of the proper of 
immovable feasts (dauwnrot éoprai;, one 
for each month, beginning with sep 
tember, lxxxii. 

Movoa. Sce Sponge. 

Mvoriptov. See Mystery. 

Muotinds (syr. 2“ Aontho, arab. sirren. 
copt. ésychta, eth. balachdsas, arm. 
"8 tsatsouk, khorhhrdabar, slav. tayne): 
the rubric of prayers said in a low 
inaudible voice. 


Nape (357.231: 548.22): wine. Cp. 
Clem. Al. Paed. ii. 2 § 32. 

Naés. 1. A church, 506. 10 &c. 
2. See Nave. 


"Oxreényos (Ixxxii. 35: slav. octosch): 
the book, attributed to S. John Da- 
mascene, containing eight sets of pro- 
per troparia &c. for the sunday office, 
arranged according to the musical tones 
(the eight modes) to which they are 
severally sung. Of the liturgy, it con- 
tains the troparia of the paxapic poi q. v. 
With the addition of the corresponding 
troparia for the other days of the week, 
it becomes the HapaxAnriah. 

Opodoyta (copt., 184. 30: cp. 238. 
29: 394.17: 396.94): the confession 
of faith in the reality of the sacrament 
recited before communion. 

’OmobdpBevos ety: the concluding 
prayer of the liturgy said in the nave 
behind, i.e. to the west of, the ambo, 
assumed to be in the middle of the 
church. See Ambo. 

"OpOoi (arab. #r/hi, arm. orthi 426. 
6: 456. 7): the call of the deacon to 
the people, either literally to ‘stand up' 
or figuratively to be ‘erect in attention.’ 
Cp. ordOnre 119. 8: dvaornre 131. 8. 

Op8pos (arab. sakaryah, slav. ow- 
trenya). The daybreak service, lauds. 


Glossary of Technical Terms 


Maas. See Pope. 

Napdoracis (xapicracba of formal 
or solemn attendance, 2 Chr. ix. 7: cp. 
Ac. xxvii. 34, Rom. xiv. 10; hence of 
ritual attendance, Dt. xviii. 5, 7, Dan. 
vii. 10, and of formal standing at the 
altar, Num. xxiii. 3: so wapdoracs 3 R. 
x. 5 in some verss., of the attendance of 
courtiers ; 1 Mac. xv. 32 of courtiers col- 
lectively). 1. The station or attendance 
of the ministers at the altar, 44. 25, 30 
&c : and of the people as assisting, 506. 
47: cp. saplorac@a: 33. 18: 45. 26: 
509. 4. 3. A movement in the liturgy, 
31. 16, apparently the formal assembling 
of the ministers in the sanctuary before 
the enarxis. 

Naparpdwefow (64. 20, 27: 342. 3): 
a table, of uncertain position, on which 
the sacred vessels were placed for the 
communion of the people. Apparently 
such a table is still in use among 
the Christians of S. Thomas, placed 
below the altar steps while in use 
(Howard Christians of S. Thomas, 
Pp. 145). 

Nacrodépra. Sce Sacristy. 

Nevryxoordpvov (slav. pentakostarty: 
Ixxxii.): the book of the proper of the 
offices and of the liturgy for eastertide. 

Mepixomr ; a section read as a lection. 

Merdoare: ‘spread,’ sc. the hands 
(cp. Ex. ix. 29, 33: 2 Esd. ix. 5), 
addressed, 125. 19, by the deacon pro- 
bably to the concelebrating presbyters. 
Cp. "Exrelvare. 

Mhorés. Sce Faithful. 

Mpafawsarodog : the volume con- 
taining the lections from S. Paul and 
those from the Acts substituted for the 
Apostle in eastertide, Ixxxii. 33. 

Npagus (Copt.). See Lections. 

Nponytacpéva. Sce Presanctified. 

Npd0cors, wporiOdvar, wpoxelpeva 
(mpor:Gévax JY to order the shewbread 
on the table, Ex. xl. 4, 23, Lev. xxiv. 8, 
2 Mac. i.8: cp. 2 Mac. x. 3: hence the 
bread is called spé@eors Ex, xl. 4, 2 Chr. 


60! 


li. 4, wpdOes dprov 2 Chr. xiii, 11, 
Heb. ix. 2 or ol dpro ris xpodéceas 
1 Chr. ix. 32, xxiii. 29 &c. and is 
described as wpoxeluevos Ex. xxxix. 36, 
Lev. xxiv. 7; and the table as pose. 
rpawe(a Num. iv. 7, # tp. rijs pod. Ex. 
Xxxix. 36). 1. Upd@eous. See Prothesis. 
2. Tipor:@éva: to set forth or order the 
oblation on the altar, 133. 31: 327.21: 
485. 30: 508. 15: 525. 32: 538. 12. 
3. TIpoxetueva 8mpa, the oblation as set 
forth. 

Mpoxelfuevow rot "Awoorédov, Td 
or 70 wpoxeipevoy simply (36. 1: 371. 4: 
arab. briicimanun: slav. prokimen) : 
the proper antiphon sung before the 
Apostle, now reduced to a refrain and a 
verse. Also of similar antiphons before 
lections in the offices. Cp. Mesedi, 
Shtraya. 

MpdAoyos. See Alleluia. 

Npoolurov ‘345. 10): the spoorpuaxds 
yadpds, Ps. ciii (civ), sung at the be- 
ginning of the éomepivds. 

Npocdyevw (LXX gen. = 31), 3"P7), 
occasionally 8°27), W*3i1. of bringing 
the sacrifice; generally of the people, 
but also of the minister, Lev. v. 8, vi. 
38 &c.: cp. 1 Pet. iii. 18:. To bring, 
offer. (1) Of our Lord offering himself, 
32. 4: (2) of the people bringing their 
oblations, 41. 34: 508. 9: (3) of the 
deacons at the offertory, 13. 33: 528.17: 
(4) of the celebrants, 46. 25: 316. a1: 
435. 44. 

Npocxopidy. Sec Mpooxop(fey, 
Offertory, Prothesis. 

NpooxoplLey (not in L.XX or N.T.): 
to bring, offer. (1) Of the people, 332. 
16: (2) of the minister at the prothesis, 
541. 40: (3) of the priest in the ana- 
phora, 485. 31: cp. 23. 1§: 58. 23 &c. 

Npooxuvety (arab. sajad): to make 
a reverence, incline the head. 

Npooxivypa (slav. foklon): a rever- 
ence, an inclination of the head. Cp. 
Merdvota. 


Nporddpay (in LXX gen. = 829 


602 


or 2™)pi] of the people as bringing 
offerings ; rarely = MOY} and DPil of 
the ministers : see "Avaddpav. In N.T. 
the usual word for ‘ offer,’ Mt. ii. 11, v. 
23, 24, viii. 4, Jo. xvi. 2, Ac. xxi. 26, 
Heb. passim. Syr.k*rabh: arab. karraé, 
kaddam: eth. ad'a: copt. em, ns, with 
or without ehhoun, erprosferin: arm. 
matouthsanem). The commonest word 
for ‘offer’: (1) of the people, 11.7: 41. 
34: (2) of the ministers, 33. 25: (3) of 
the celebrant, 21. 20: (4) of the charch, 
13. 32. In the translated texts ‘ offer’ 
generally represents the biblical words 
given above. 

Npoodopé (LXX Ps. xxxix.6 = NN: 
3 Child. 14, 1 Esd. v. 52 and in Ecclus.; 
Heb. x. § sqq. from Ps. xxxix: Ac. xxi. 
26, xxiv. 17, Rom. xv. 16, Eph. v. 2: 
syr. kuirbono, copt. prosfora, eth. ku‘r- 
bin, mashwa'et, arab. kurban, arm. 
patarag). Oblation: (1) the act, 30. 
10; 474.16: 480. 38: 519. 11: so of 
the mass, 519. 39, like copt. prosfora: 
(2) the offerings of the people, 56. 16: 
129. 20: 479. 3: (3) the consecrated 
oblation, 25. 6: eth. presphorad 233. 
31. 
Npoodwvetv: to address aloud, (1) of 
the deacon, see Knptooay: (2) of the 
priest, 24. 19: 505. 27. 

Npdoyepeyv (arab. briiskhtiman : arm. 
proschtimen : syr. Jac. p°ruscomen, Un. 
Uriscomin : copt. proschomen). The 
deacon’s call to attention, esp. at the 
lections and the elevation. 

NpwroovyxedXosg : the chief secretary 
and chaplain of a patriarch, his con- 
fessor and, at least formerly, usually his 
successor, 

“‘PurlBiov. See Fan. 

Liww8ev. See EtAnrdv. 

ZxevodvAdktoy. See Sacristy. 

Lodla (arab. szfiyd: Syr. Jac. stiphi- 
ya;: an exclamation with which the 


Glossary of Technical Terms 


deacon calls the attention of the people 
to the scriptures (368.24: 371.2: 372. 
28) or to the creed (82. 3): its intention, 
375. 24.2, 376. 22.2, is not clear. 

Irlxos, a verse: (1) see Antiphon: 
(2) (Egypt., 120. 33) a variable verse 
sung after the ektene of the Prayers: ep. 
Ixix. 32: 159. 30. 

Ztotxdptov. See Vestments |. 

ZvAAarovpyscdy (Ixxxii. 31): the 
reader's manual containing the fixed and 
ferial hymns and responses of the offices 
and the liturgy. Cp. Liber minieterii. 

Livagis (cp. cvvdyecOa Ac. iv. 31, 
xi. 26, xiv. 27, xx. 7.8q.): the formal 
assembly of the church for worship, the © 
liturgy, 467. 45: 476. 19: 484. 25: 
490.1: 506. 30: 519. 39: 524. 14: 
530. 41: 537. 28. Cp. Liturgy. 

Luvamry sc. ebyf (arab. sinabti): a 
prayer consisting of a number of suffrages 
‘linked together.’ See ’Exrevy}. 

LuvfOns résro¢g sc. Tov kaxdvow: the 
normal place of the deacon while minis- 
tering to the congregation, viz. on the 
soleas or platform outside the ikono- 
Stasis, facing the holy doors. 

LvorédAary (106. 36: 359. 26: 398. 
30: 411. 23: 463.7): to‘ gather up’ 
or sweep together the particles on the 
paten, whether before veiling at the 
prothesis or before consuming the re- 
maining particles at the end of the 
liturgy. 

Ldpayiteyv: to make the sign of the 
cross upon an object. Cp. xaracgpayi- 
(ecda: TH Gey, to commend oneself to 
God by signing oneself, 7. 14. 

Zdpayls (1) the sign of the cross: 
(2) baptism (including confirmation’, 
xlvii. 14: (3) see Bread. 


TeXecotv (LXX in Ex. Lev. Num. 
TeX. rds xeipas = T° xin ‘to fill the 
hand’ of the priest, i.e. to consecrate or 


inaugurate him by laying part of the 
sacrifice on his hands, Ex. xxix. 22-24, 


Glossary of Tehnical Terms 


Lev. viii. 25-27: hence rereAccopévos 
simply = consecrated, Lev. xxi. 10, Heb. 
vii. 28; redelwors = ONDE consecration, 
Ex. xxix. 23, a sacrifice of consecration, 
Lev. vii. 27. Cp. Westcott Hebrews, 
p. 63. Syr. shamli Lev. xvi. 32: gammar 
Heb. v. 9). To consecrate the gifts; 
used both of the divine action, 59. 3: 
134. 11: cp. 485. 37; and of that of 
the minister, 526. 37. Hence reAciwors 
‘ consecration ’ 533. 35. So syr. shamli 
‘accomplish’ 97. 13, ‘fulfil’ 292. 9: 
gammar ‘consummate’ 97. 1 4, ‘ perfect’ 
292. 8. 

Tpdwefa. See Table. 

Tpre8cov (Ixxxii. 36: arab. triyidi, 
slav. ¢riod). The book of the proper 
from the sunday of the Pharisee and the 
Publican, ie. the next before septua- 
gesima, to Easter Even inclusive. So 
called because in this season the canons 
for the most part consist of 3 odes in- 
stead of 9. 

Tpowdptov (dimin. of rpévos prob. in 
a musical sense, ‘a mode’: arab. frisbdr- 
yun, slav. tropar). ‘The general name 
for the short hymns or verses of which 
the longer hymns and the greater part 
of the Byz. offices are composed. 

Tumuxdy (slav. “pikon: arab. citad 
alrutad): the book of the rules deter- 
mining in detail the office and liturgy 
for the seasons and days of the year 
(Ixxxii. 14). It corresponds to the 
western ordinale (‘ book of the pie’); 
while xazva riy ragiw rod rums«ov Ixxxy., 


603 


17, 19 is cquivalent to secundum usum, 
‘according to the use,’ of a given church. 


‘Ywaxoy (369. 1: slav. tfakoy): a 


variety of hymn-verse. The word must 
mean ‘response’ (cp. iwaxovew), but its 
exact application does not appear. 

*Ywaxovety 531.1, ‘VYanyeiv 477. 10, 
‘Ywoduveiy 480. 20, ‘YarowdAAav 29. 
30. ‘To respond, to sing in response. 

‘Yanpecia, ‘Yanpérys. See Sub- 
deacon. 

‘Yyotv, “Yweors. 
Acts I. 


See Manual 


Swrildpevos. See Competent. 


Xempaldpevos. Sec Energumen. 

XepovBixdy, -d. See Cherubio 
Hymn. 

Xwveuriptov (356. 5): the piscina 
in the prothesis at which the ministers 
wash their hands. (Cp. Lavatory.) 
Formerly the piscina was called 6a- 
Aagea, Gadagci&ov: cp. 3 R.vii. 23, 2 Chr. 
iv. 2-6. In3R. vii. 24 for & 779 xyvou 
N¥AD ‘in the casting,’ the complut. 
text reads éy rq yaveurnp'y: whence 
perhaps the name. 


Wddrys. See Singer. 


‘Qnoddéproy. Sce Vestments 6. 

‘Apodsyrov (slav. tshasoslow): the 
book of the canonical hours, |xxxii. 40. 
Cp. Jamagirch. 


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LONDON: HENRY FROWDE 
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C. 





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